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HORNING    EXERCISES 


FOR    THE 


CLOSET 


EVERY   DAY   IN    THE    YEAR 


— -^ MTT — 

BY  WILLIAM   JAY. 


Never  b«  wiiliout  a  Book,  -in  daily  rending,  of  a  direct  scriptural  and  devotioo<il 
tendency.- Hale, 

The  testimonies  of  tliy  grace. 

I  sot  before  mine  eyes: 

Thence  I  derive  my  daily  strength, 

And  there  my  comfort  lies.— Watts. 


VOL,   I. 


PUBLISHED    BY    THE 

AMERICAN    TRACT    SOCIETY, 

150    N.ASSAU-STREET,    NE\V-YORK. 


D.  Fansfiaw,  Printer. 


CONTENTS  OF  VOLUME  I. 


I.  Heflections  for  the  New  Year    Exod.  xl.  2. 


The  Divine  Assurance     -  Gen.  xxxii.  12. 

The  cessation  of  the  Manna         Josh.  v.  12. 
.Seasonable  Strength       -        -    Deut.  ixxiii.  25. 
f^clf-ReMiincialion        -        -        Rf.  iv.lO. 
The  Heart  united  to  Religion     Pe.  Ixixvi.  II. 
Epenetus    .        -        -        -        Rom.  xvi.  5. 
John's  Friendship  for  Gaius  -    3Epi«.John2. 
The  .'erpetual  Guide  -        Ps.  xlviii.  14. 

The  Character  of  Cornelius  -    Acts  x.  2. 
The  Dwellins-place  of  Jesus      John  I.  36. 
God's  regardloIsraeraweakncssExod.  xiii.  17.  13 
Repentance  flowing  from  MercvRom.ii.  4. 
The  Birth-day        •      -       -      'Gen.xl.  20. 
.Spiritual  devotion  -        -    Ps.  xxv..l 

God's  Thoughts         -       -        Jer.  xxix.  H. 


The  Use  of  the  Las- 
Hope  Exceeded 
Noah's  Walk 
The  Descending  Dove 
Moses  apprised  of  his  Death 
The  Scriptures  opened 
The  Scriptural  Beggar  - 
The  Blc-sed  People    - 
Joseph  with  liis  sick  Father 
Heavenly  Preparation 
The  Healthful  Inhabitant  ' 
The  Tenderness  of  God's  Gi 
The  Unlonely  Solitude 
The  Lovelv  Household        • 
TheBiiler  Waters  healed. 


-  Gftl.iii.24. 
Gen.  xlriit.  11, 

.    Gen.  vi.  9. 
Lukeiii.22. 

-  Num. xxvii.  12,13 
Lukexxiv.S. 

-  Lukexi.?. 
Ps.  ill.  8. 

-  Gen.  xlviii.  1,2. 
2  Cor.  V.  5. 

-  Is.  xxxiiv.24. 
ace  Dent.  i.Sl. 

.    Johnxiv.32. 
Acisx.  7,  8. 

-  Exod.  XV.  25 


Faith  Q.>jestioned 

Creatiire-Discatisfactioii     • 

Important  Recollection 

Jacob's  Prayer     .        .        - 

Union  with  Christ 

The  Unlocked  for  companion 

The  Impotent  Man  Tried 

Joseph  in  Prison 

Ezu!lalion  in  God 

Sobriety 

Children  of  the  Day 

Mutual  Aid 

The  Plaintive  Prayer      • 

The  importance  of  Obedience 


Desirable  Fellowship 
Peter  following  tifar  off 
God  only  true      ... 
The  Sai'uig  in  the  Lord'sHand 
Flesh  and  Spirit 
Tlie  Heavenly  Proposal 
The  Friends  of  Jesus 
Union  of  Hope  and  Fear 
Strength  in  the  Lord 
Robbery  of  God 
Loving  Kindnesses 
Mutual  Service        ... 
Fear  Forbidden 
f  aul's  Desire 
The  Highest  Prize 
The  Two  Births      - 


FEBRUARY. 

Johnxvi.  31.  15.  TheRealM'.iacle       -        .  Acts  iii   9,  10. 

Fs.lv. 6.  i  16.  The  Three  Heroes  -        -  Dan.  iii.  12. 

Deut.  xxiv.  18.        17.  The  Joyful  Servant     -         •  Ps.Ixxxvi.S. 

Gen.  xxxii.  9-12.    18.  Paul  wishing  to  see  Rome        -  Rom.  i. 10.  II. 

IThess.v.lO.         19.  Peter  weeping        .      -        •  Mark  xiv.  72. 

Lukexxiv.  13-15.  20.  Religious  Growth  -         -  Ma;.iv.2. 

John  V.  8.  21.  The  Discouraged  Pilgrim    -  Num.  xxi.  iv. 

Gen.  xxxix.  20.  |  22.  Earthly  Comforts  blessed      -  Exod.  xxiii. '2? 

P8.xxxiv.2.  23    Conversion  of  a  Sinner        -  Jame3v.20. 

IThess.  V.8.  I  24.  God's  People  glorified     -        -  Zech.ix.15. 

IThess.  v.5.  (25.  Paul's  Salutation  of  theRomsnsRom.  xvi.  15. 

Num. x. 31.  i  26.  Jesus  weeping  over  Jerusalem  Lukoxix.4I. 

Ps.  XXV.  16,  17.  '  27.  Divine  Knowledge        -        -  Col.  i.  10. 

John  iv.  14.  23.  The  Love  of  Jesus  to  his  own  John  xiii.  1. 

MARCH. 

Num.  X  32.  1 17.  Power  and  Goodness  -  riom.  x.  13. 

Mat.  XKvi.58.  j  18.  Peter  and  John       -        -        -  Acts  iii.  1. 

Rom.  i.i.4.  19.  Advantages  of  Inquiry         .  Deut.  xxxii.  7 

Deut.xxxiii.  3.      20.  Daily  Mercy  -        -        -  I's.  lxxxvi.3 

Kom.  vii.25.  !  21.  God's  Joy  in  his  People        -  Zcph  iii.  17. 

Deut.  i.  21.  !  22.  Trials  not  strange  -        -  I  Pet.  iv.  12. 

John  XV.-15.  1 23.  Confidence  from  Knowledge  2  Tim.  i.  12. 

Fs.xxxiii.lS.         24.  Walking  in  God's  Truth  -  I's.  Ixxxvi.  II . 

Eph.vi.lO.  [25.  The  Privileges  of  the  Upright  Ps.  xxxvii.  13. 

Mai.  iii. 8.  |26.  God's  word  and  works  connparedJohn  xiv. 29. 

li.  Ixiii.  7.  27.  The  Savior's  Agency  -  Mark  vii.  37. 

Gal.  V.  13.  28.  Satan  disappointed         .  John  xiv.  30. 

Deut.  XX.  1.  29.  The  Gracious  Purpose  -      -  IThess.  v.  8. 

Phil.  iii. 8.  30.  Departure  of  Christ  Desired  ■  Matt.  viii.  34. 

Phil.  iii.  8.  31.  The  Savior's  Obedience      .  Joliu  xiv.  31 

Gal.  1.15. 


1.  The  bloody  sweat 

2.  The  Savior'a  Apprehensions 

3.  The  Savior's  Stipulation 

4.  The  Death  of  Christ    . 

5.  The  Burial  of  Christ 

6.  Christ  seen  of  numbers 

7.  The  Holy  Oneincorruptible 

8.  The  Grand  Attainment 

9.  Death  and  Life  with  Chiist 

10.  The  Glory  that  followed 

11.  Character  of  Gospel  times 
13    Justification  free 

13    The  Savior's  Attraction 
1*    Creature-Dependence  vain 
15.  The  SaJ  Defection 


Luke  xxii.  44. 
John  xviii-  7. 
John  xviii.  b. 
Rom.  v.  8. 
1  Cor.  XV.  4. 
1  Cor.  XV.  6. 
Ps.  xvi.  10. 11. 
Fhil.iii.ll. 
Rom.  vi.  8. 
1  Pet.  i.  11. 
Zech.  iii.  10. 
Rom.  iii.  24. 
Zech.  3.9. 
Lam.  iv.  20. 
Matt.  xxvi.  56. 


Christians  not  Com'brllejs      - 

The  Divine  Engraving 

The  Leaven  in  the  Meal 

Love  to  the  Brethren 

Christ  Praying  in  his  agony  - 

Seeking  Christ  Crucified      - 

The  Rising  and  Resting  Prayer 

David's  Resolution 

Too  Late        .... 

Early  Rising 

The  Learner 

Members  one  of  another 

Christ  leaving  this  world     • 

Angelic  Succor 

Peter  remembered 


Johnx'y.  13. 
Zech.  iii.  9. 
Matt.  xiii.  23 
IJi.hniii.  16. 
Luke  xxii.  44. 
Matt,  xxviii.  5, 
Num. 1. 35,36. 
Ps.lxi.  2.  3. 
Luke  xix.42, 
Mark  i.  35. 
Luke  viii.  3S. 
lCor.xi.20. 
John  xiii.  1. 
Luke  xxii.  43 
ftlaik  xvi.  7. 


1.  Vineyards  in  the  Wilderness  -  Ilos.ii.lo. 

2.  Dedication  to  David's  house  Ps.xxx. 

3.  The  Divine  Revelation     -       -  Gal.  i.  6. 

4.  Self-pleasing  renounced      -  Rom.XT.  3. 

5.  The  One  Thing  Needful  -  John  iv.  10. 

6.  The  Seat  of  Pmyer      -  2  Sum.  v.i.  27 


17.  The  Sun  of  Righteousness      -     Mal.iv.2. 
8.  Looking  for  God  -        .         Is.!,  viii.  17. 

9    Daniel  Deliver-d     -        -        .    Dan.  vi.23. 
10.  1'heDepartuie  from  Egypt         Exod.  xiii.  18,  10 
II.  The  Cripple  hcldsPelerandJohnActs  ill.  13. 
!12.  The  angry  Dricip!g3  r^jtovtd     Luke  ir.  58-56 


CONTENTS. 


13.  Dirine  Relief 


Jl.  ras8ing>inderlhe  Uod         •     '  Erek.  xx.  37. 

15.  Theboiifls  ot  Iho  Cotenanl    -    Kick.  xx.  37. 

13.  Cliriel  going  up  *.o  Jerusilcm     Luke  ix.  51.' 

17.  Suoiig Faith  -        -        Dan.  iii.  17,18, 

13.  Good  10  be  heie       -        -        -    Malt,  xxvii.  4. 

13.  AVa3hingihedi«jip'.e"»fcet.          Jo(mxiii.4,5. 
-20.  An  interest  iiiChrietasccrtaiiied2  Cor  ix.  15. 

2K  The  D«y  of  rejoicing  -        Phil.  ii.  16. 

,'ii.  Justification  by  Faith     -        -    Gal.  ii.  16. 


-    Rom.rii.25.         |23.  The  only  Master 


24.  Wisliing  to  go  over  Jordan 
I  25.  Oiieving  the  Spirit 

26.  Christ's  Inheritance 

27.  The  Tongue  loosed 

28.  Knowledge  increased     - 

29.  God's  ofTBpring 

30.  IVayer  indispensable 

31.  Blisbiiig  the  food 


Matt.  xxhLS, 
Dcut.  iii.  23, 
Eph.  iv.  30. 
Ps.ii.S. 
Matt.  ix.  33. 
2  Pet.  lii.  IS. 
Deut.  xiv,  I. 
P8.ii.l8. 
Lul<e  XKiv.3tf. 


The  Vine 

The  Branches      - 

Our  Hope 

The  VValerpol  left 

The  morning  Arm 

H'jsmble  Walking 

The  Lord  our  Judge 

Gi-sce  in  Christ  - 

rtsty  and  Charily  - 

Dehghling  in  mercy    - 

U'.oc  ofU  ftiid  dim   - 

'i'he  fiery  cloudy  pillar 

Sin*  pvinis'aed  andimprored 

Ircoranc^  tjf  Christ    • 

Th«  Nfttlgnsairitied 


John  XT.  5 
John  XV.  5. 
ITim.i.  1. 
John  iv.  28. 
Isa.  xKxiii.  2. 
Micah  vi,  8.- 
Ua.  xxxii.22. 
2  Tim.ii.  1. 
Acts  iii.  2. 
Micah  vii.  18. 
G«!n.  xxvii.  1-4 
Exod  xiii.21,  22 
Num.  xvi.  S3. 
John  II V.  9. 
Deut.  xzxti.8 


JUNE 
15. 
17. 
18. 
19. 


29. 
i30. 


God'o  lovingkindn.contempUtedPa.  xxxvi.  J, 
The  value  of  the  Savior          -    Lam.Tv.  29. 
Paul  employed  at  tent-makiug    Acts  xviii.1-3. 
The  strength  of  grace         -        2Tim.ii.l. 
The  blessed  heritage    V.  -        -    Fs.lxi.S. 
Satan  resisted      .x^.-^.^-        EpU.iv.27, 
(conversion  o!  the  SavnariianessJohn  iv.  34. 
The  God  of  imtnre  and  grace      Pa.  xxix.  \l, 
Theconversionof  theCorinthiar.B  Acts  xvii>.  7  3. 
God  choosing  our  resting  place  Nrm.  x.  32. 
Christ  talking  with  tlie  woman    J,lin  iv.  27. 
A  shadow  from  the  heat         -      Ua.  xit.4. 
The  Divine  inquiry  •     1  Kiogs  xix,  S. 

Paul  encouraged  at  Cc-ristk        AiU  ivlii.  t,  Id., 
Tin  'ladiisniag  rivar      -       -     P«.  «M.  <L 


PREFACE, 


A  PUBLICATION  is  not  rendered  improper  or  needless,  because  works  of  a 
Bimilar  nature  have  preceded  it.  Little  would  ever  issue  fi-om  the  press,  if 
such  a  principle  were  admitted.  For  what  new  thing  is  there  under  the  sun  ? 
Neither  is  an  author  in  this  case  supposed  to  undervalue  the  labors  of  those 
who  have  gone  before  him.  He  only  adds  to  their  number,  witli  his  own  pro- 
babilities of  excitement.  And  he  may  awaken  fresh  attention  in  the  minds 
even  of  those  who  have  made  use  of  his  predecessors:  while  he  may  fall 
into  the  hands  of  some  Avho  have  to  begin  this  kind  of  reading,  livery 
author,  too,  has  not  only  his  own  connexions,  but  his  own  manner;  and  thus, 
as  the  taste  of  readers  vary,  all  can  be  gratified. 

The  following  pages,  it  is  believed,  will  be  found  to  differ  a  little  from 
works  of  the  same  species:  especially  in  making  the  exercises  always  express 
more  fully  the  import  ot  the  textual  motto  at  the  head  of  them ;  in  the 
arrangement  of  a  greater  diversity  of  subjects ;  in  the  selection  of  more  pas 
sages  from  the  less  observed  and  improved  parts  of  Scripture;  and  in  the 
seizure  of  hints  of  instruction  from  the  more  indirect  and  incidental  strokes 
of  the  sacred  jienraen. 

The  work  has,  in  some  measure,  been  its  own  reward  :  But  it  required  the 
author  to  sacrifice  almost  needful  repose  and  relaxation,  in  seizing  every 
cpare  moment  from  the  engrossing  duties  of  a  large  and  important  station. 
And  the  work  was,  he  confesses,  much  more  arduous  in  the  execution  than  he 
had  apprehended  in  the  prospect.  The  cAie/' difficulty  arose  from  the  neces- 
sity of  so  much  compression  and  brevity.  It  was  found  no  easy  thing,  in  two 
or  three  pages,  not  only  to  secure  the  spirit  of  the  passage,  but  to  give  it 
?ome  illustration  and  etlect,  by  glimpses  of  scenery,  and  glances  of  historical 
facts  and  traits  of  character — where  diffusion  and  particularity  were  forbidden. 
While  he  makes  no  scruple  to  avow  that  this  was  his  wish  and  design,  he 
laments  sincerely  that  he  has  not  more  perfectly  succeeded  in  accomplishing 
them.  Leisure,  and  an  exclusive  dedication  of  himself  to  the  plan,  for  some 
months,  or  even  weeks,  might  have  yielded  something  more  satisfactory'. 
But  complaint  is  useless ;  and  apology  vain.  He  has  done,  in  his  circumstance?, 
what  he  could.  And  it  yields  Iiim  pleasure  to  think,  that  besides  some  other 
works  of  a  general  nature  for  the  religious  public,  and  especially  several  for 
the  use  of  families,  he  has  now  done  something  more  particularly  for  the 
Closet. 

The  writer  has  always  been  attached  to  publications  of  this  kind,  and, 
from  his  own  experience,  and  observation,  he  is  convinced  of  their  adaptation 
to  usefulness.  He  cannot  but  wish  that  Christians  would  read  the  Scripture 
itself  more ;  and  endeavor  to  rejicct  themselves  on  the  passages,  which,  either 
in  continued  course,  or  in  selections  at  the  time,  come  before  them.  The 
power  of  doing  this  would  improve  by  the  use;  and  the  pleasure  and  ad- 
vantage resulting  from  the  facility  would  amply  reward  any  difiiculty  in  the 
acquisition.  But  it  is  to  be  lamented,  many  do  not  reflect :  and  so  the  custo- 
mary and  cursory  perusal  for  icant  of  thought  produces  little  impression , 
and  the  paragraph  or  chapter — or  it  may  be  even  chapters — are  immediately 
forgotten.  But  a  verse  or  sentence,  separately  placed  before  the  eye,  is  more 
distinctly  remarked;  and  being  illustrated  in  a  brief  and  lively  comment,  is 
more  easily  remembered.  To  supply  such  assistance  caiuiot  be  reckoned 
iin  attempt  to  lead  people  from  the  word  of  God,  but  to  it :  and  it  may  teach 


6  PREFACE. 

ihoi-r-  who  use  it,  In  time,  to  do  for  themselves  what  it  may  be  necessary  at 
first  in  another  to  do  for  them. 

As  to  the  subjects  of  tiiese  Exercises,  the  author  has  aimed  to  blend  doc 
trine,  experience,  and  practice  together.  There  is  daiiger  of  Antmomianisra 
when  the  attention  is  too  exclusively  called  to  doctrinal  pomts  •  of  enthusi- 
asm, when  it  is  too  exclusively  attached  to  experimental ;  ana  of  legality, 
when  it  is  too  exclusively  drawn  to  ])ractical.  It  is  the  proportionate  ad- 
!nixture  of  sentiment,  feeling,  and  duty,  that  qualifies  each ;  and  renders 
them  all,  not  only  safe,  but  profitable.  The  writer,  also,  has  not  confined 
himself  to  the  usual  mode  of  making  the  subjects  of  such  meditations  always 
of  t?*e  coHSolaioj-y  kind.  Christians,  ui  the  divine  life,  want  something  besides, 
comfort.  They  are  to  have  their  pure  minds  stirred  up,  by  way  of  remem- 
brance :  to  suffer  the  word  of  exhortation  :  to  hear  the  reproofs  of  wisdom  ; 
to  walk  humbly  with  God;  and  wisely  with  men.  Indeed,  the  best  way  to 
gain  comfort  is  not  always  to  seek  it  directly;  but  mediately;  and  the 
medium  may  require  self-denial  and  patience.  It  is  the  same  with  comfort, 
as  with  reputation:  it  is  more  certainly  secured  as  a  consequence,  than  by 
making  it  a  mere  design. 

The  writer  has  not  often  ]Hit  the  exercise  into  the  form  of  a  soliloquy,  or 
generally  expressed  himself  in  the  language  of  the  first  person.  lie  found 
the  common  mode  of  address  better  suited,  especially  to  the  explanatory  and 
hortative  parts  of  his  design.  Why  should  not  the  reader  consider  himself 
the  addressed,  rather  than  the  speaker?  and,  by  immediate  application,  make, 
as  much  as  possible,  the  reflections  his  own  ? 

As  to  the  style  itself,  what  was  principally  designed  for  pious  use  in  retire- 
ment could  not  be  too  clear,  and  easy,  and  forcible,  and  pointed ;  too  much 
abounding  with  terse  briskness,  naivete  of  expression ;  too  free  from  the 
lameness  and  smoothness  by  which  common,  but  important  truths,  are  aided 
to  slide  down  from  the  memory  into  oblivion. 

In  three  hundred  and  sixty-five  exercises,  there  may  be  some  coincidences' 
and  the  same  thought,  image,  or  example,  may  occur  more  than  once — It  was 
hardly  possible  to  prevent  it,  as  the  whole  series  could  not  be  kept  in  memory, 
or  be  continually  compared.  As  the  work  advanced,  the  subjects  too  fre- 
quently increased  in  length,  beyond  the  bounds  he  had  prescribed  himself— 
The  case  was ;  the  printer  pressed  upon  him — and  he  had  not  time  to  be  short. 
He  could  have  introduced  more  of  the  exercises,  in  verse.  If  there  be  any 
blame  arising  from  the  few  he  has  admitted,  some  friends  ought  to  bear  it, 
instead  of  himself. 

But  enough  of  this.  The  author  commends  the  work  to  that  part  of  the 
pious  public  who  love  and  practice  retreat;  who  wish  not  only  to  read  the 
Scriptures  alone,  but  to  observe  their  beauties,  and  advantages;  who,  while 
they  neglect  not  their  own  meditations,  are  thankful  to  derive  help  from 
others — and  often  exclaim,  "A  word  fitly  s])oken,  how  good  is  it!"  who  wish 
to  be  in  the  fear  of  the  Lord  all  the  day  long  ,  who  would  not  have  their  reli- 
gion a  visiter,  but  an  inmate;  who  would  speak  of  divine  things,  not  bj  a  kunl 
of  artificial  effort,  but  out  of  the  abundnnce  of  the  heart;  and  Avho  know 
how  much  it  conduces  to  our  sanctification  to  keep  the  mind  filled  with  good 
things,  not  only  as  these  will  exclude  base  intrusions,  but  v.ill  be  sure  to  leave 
somewhat  of  their  own  tinge  and  likeness  behind. 

As  to  the  readers  of  this  character,  the  author  trusts  the  materials  here 
furnished  will  not  be  unacceptable,  of  whatever  religious  denomination  they 
may  be  found.  He  considers  the  community  in  which,  by  the  providence  of 
God,  he  himself  labors — not  as  a  party — but  only  as  apart;  and  he  is  not  an 
enemy  to  the  whole  army,  because  he  is  attached  to  his  own  regiment. 
He  does  not  oppose,  but  co-operate.  He  has  not  attempted  in  these  volumes 
to  conceal  tlie  leading  sentiments  which  he  holds ;  but  he  has  not  oft'ensively 
obtruded  them  :  nor  has  he  availed  himself  of  opportunities  to  bring  forward 
those  peculiar  views,  in  subordinate  matters,  in  which  he  may  differ  from 
others.  He  readily  allows  that  every  man  has  a  right  to  state  and  defend 
the  opinions  Avhich  he  has  derived  from  conviction:  but  his  love  should 
abound  in  knowledge  and  in  all  judgment :  and  he  should  regulate  the  degree 
of  his  zeal  by  the  importance  of  the  subject.  He  is  also  persuaded  that  the 
statement  and  defence  should  be  effected  in  a  work  avowedly  for  the  pur- 
pose ;  and  not  be  iiitroduced  into  a  publication  adapted  to  general  edification. 


PREFACE.  7 

How  much  less  circulation  and  usefulness  would  Doddridge's  Rise  and  Pro- 
gress of  Religion,  and  AUeine's  Alarm,  and  other  good  books,  have  obtained, 
had  their  authors  mserted  their  own  minor  partialities,  and  attacked  those 
of  others '  In  reading  a  valuable  volume  where  such  things  are  found,  we 
should  resemble  the  ox  in  the  meadow,  who,  when  he  comes  to  a  tuft  of  grass 
he  dislikes,  does  not  grow  angry  and  attempt  to  tear  it  up  with  his  hoofs 
and  horns,  but  placidly  leaves  it,  and  feeds  on  in  the  large  and  rich  pasturage. 
But  all  have  not  this  "  meekness  of  wisdom."  The  prejudices  of  many  are 
powerful,  and  quickly  excited,  and  meeting  with  a  passage  in  the  beginnLug 
of  a  work— by  no  means  essential  to  its  design— they  throw  it  instantly  aside, 
and  lose  all  the  pleasure  and  benefit  it  would  otherwise  have  afforded  them. 
The  work  will  meet  the  wishes  of  those  who  have  not  the  command  of 
much  time  for  private  engagements.  And  this  is  the  case  with  many  in  our 
day,  not  only  from  the  avocations  of  civil  life,  but  even  from  the  calls  of  re- 
liajioijs  beneficence.  More  leisure,  indeed,  in  many  instances,  may  be  secu- 
red, by  earlier  rising,  and  by  more  skill,  and  order,  and  dihgence,  in  the 
management  of  all  our  affairs  :  yet  the  period  in  which  we  live  is  peculiar; 
and  the  calls  of  God  to  labor  in  doing  good,  in  so  many  civil  and  sacred  chari- 
tie<;,  leave  it  not  our  duty,  to  retire  and  read  by  tlie  hour  as  our  forefathers  did. 
He  hopes  a  book  of  this  nature  will  be  a  suitable  companion  to  those  whose 
advanced  years  and  infirmities  will  not  allow  of  deep,  and  laborious,  and 
lengthened  perusals.  What  is  preferable  for  them,  is  something  easy,  and 
*;hort,  and  veri/  Scriptural.  It  is  observable  how  much  more  aged  believers 
delight  m  God's  Avord,  than  in  reading  any  other  works.  It  is  their  "  necessa- 
ry food,"  and  their  "  dainty  meat,"  when  their  appetite  for  other  thuigs  fails. 
It  is  their  solace,  when  the  evil  days  are  come  in  which  they  have  no  pleasure. 
It  is  their  support,  and  their  reliance  in  weakness  and  weariness;  and  they 
use  it,  not  for  amusement,  but  for  relief  only.  Thus  we  have  seen  a  man 
walking  forth  gayly  in  the  morning,  carrying  his  staff  under  his  arm,  or  twirl- 
ing it  in  his  hand— but,  worn  with  the  toils  and  fatigues  of  the  day,  we  have 
seen  him  returning  home  in  the  evening,  leaning  and  pressing  it,  at  every 
weary  step.  ,  , 

The  work  also,  will  suit  the  afflicted.  Retirement  and  devotion  seem  con- 
genial with  trouble;  and  the  sufferer  naturally  turns  to  them  for  succor  and 
comfort.  But  many  of  the  distresses  of  life  prevent  or  abridge  the  resources 
they  render  so  desirable  and  needful.  What  changes  have  many  experienced, 
bv  losses  and  reductions  i  They  are  called  from  freedom  and  ease  to  the  care 
o?  thought,  the  shiftings  of  contrivance,  and  the  exertion  of  labor.  Where 
no  wis  the  leisure  they  once  enjoyed,  for  their  secluded  emplovments  of  piety? 
Their  hours  of  composure  are  fled,  and  have  only  left  them  hurried  and  bro- 
ken moments.    They  can  only  sip  of  the  brook  m  the  way. 

May  the  author  presume  that  he  may  be  of  some  little  service  to  some  of 
his  brethren  in  the  ministry  :  not  only  by  aiding  their  retirement,  as  Chris- 
tians—and they  to  save  themselves,  as  well  as  those  that  hear  them— but 
by  throwing  out  hints  that  may  lead  them  to  think  for  the  pulpit,  and  furnish- 
ing, occasionally,  outlines  of  discourses,  vdiich  they  can  have  the  merit  of 
filling  up  ?  .         ,  , 

He  cannot  also  but  wish  to  be  useful  to  another  interesting  class— the 
sources  of  our  future  families,  and  the  hopes  of  our  churches.  Here  he  is 
tempted  to  uisert  an  extract  from  one  of  the  letters  he  received,  stimulating 
him  to  this  undertaking.  The  name  of  the  writer  would  add  weight  to  his 
remarks  ;  but  it  is  suppressed,  because  he  is  not  apprised  of  the  liberty  now 
taken— and  his  hints  were  notlntended  to  meet  the  public  eye.  This  ex- 
cellent, .'ind  learned,  and  judicious  friend  thus  expresses  hunself— "  I  have 
ventured  to  put  upon  paper  the  idea  I  have  conceived  of  a  series  of  daily 
contemplations  or  reflections,  which,  among  others,  shall  be  adapted  to  be 
nut  into  the  hands  of  intelligent  and  educated  youth.  I  have  a  smcere  vene- 
ration for  the  intentions  of  Bogatzky,  and  other  similar  authors  :  but  there 
is  such  a  paucity  of  thought,  such  a  poverty  of  expression,  such  a  narrowed 
range  of  ideas,  such  a  ringing  of  changes  incessantly,  on  a  few  topics,  without 
gracefulness  or  variety,  as  to  render  the  books  exceedingly  unattractive  to 
the  present  rising  generation.  In  these  cases,  I  conceive  we  are  bound  to 
provide,  as  far  as  we  can,  that  the  food  presented  to  their  mmds  may  not 
db-Tust,  by  the  manner  in  which  it  is  served  up;  and  that,  when  we  put  ira- 


8  PREFACE. 

portant  truth  in  their  way,  it  should  be  encumbered  with  as  few  external 
obstacles  as  the  case  will  admit.  Good  sense  you  have  lately  told  us,  is  good 
tafciie ;  and  that,  I  consider,  is  both  good  sense  and  good  taste,  in  devotion, 
which  would  present  to  every  mind,  without  the  sacrifice  of  a  particle  of  di- 
vine truth,  such  an  exterior  as  may  invite,  rather  than  repulse.  He  who  has 
once  been  effectually  gained  over  to  the  love  of  the  Gospel,  will  retain  his 
affection  for  it  under  a  very  homely  form ;  but  he  who  has  yet  to  be  won, 
will  require  of  us  some  attention,  as  to  our  first  addresses,  to  his  understand- 
ing and  his  heart.  RIy  view,  then,  my  dear  sir,  is,  that  the  selection  of  texts 
should  involve  the  whole  range  of  revealed  truth ;  and  should  present  it  in 
that  combined  form  in  which  the  Scripture  exhibits  it;  where  doctrine,  and 
duty,  and  privilege,  blend  like  the  colors  that  form  the  pure  brightness  of 
light:  where  religion  is  never  exposed  to  view,  as  a  bare  skeleton,  but  as 
endued  with  all  the  properties  of  life,  and  in  actual  existence.  Pithy  sayings, 
wise  experiences,  urgent  examples,  faithful  warnings,  should  revolve  daily 
beneath  the  eye,  and  show  the  reader  all  that  religion  has  done  for  others, 
all  it  aims  to  do  for  him,  and  all  the  evils  that  result  from  the  absence  of 
her  beneficence.  Testimonies,  also,  such  as  that  of  Chesterfield  to  the  Vanity 
of  the  World,  which  he  had  so  fully  tried;  dying  experiences  such  as  that 
of  Rochester;  confessions  of  the  value  of  religion,  such  as  are  found  in  the 
Letters  of  Burns;  and  passages  from  eminent  and  striking  lives,  might  be 
introduced  in  your  own  way,  briefly  prefaced  or  commented  upon.  Thus 
the  whole  might  allure,  by  its  variety;  interest,  by  the  reach  of  thought  to 
which  it  leads ;  and  profitably  keep  before  the  mind  of  youth,  amidst  daily 
temptations,  what  religion  can  do  for  them,  and  what  the  world  and  other 
things  never  can  do." 

Perhaps,  however,  if  I  am  not  accused  of  vanity,  in  making  this  extract 
from  my  correspondent,  I  shall  be  chargeable  with  imprudence,  in  publishing 
a  recommendation,  which,  though  I  admire,  I  have  so  much  Called  in  following. 

Percy  Place,  Dec.  2^th,  1828, 


MOBNIJVO  EXERCISES 

FOR   THE    CLOSET. 


January  1.—''  On  the  first  day  of  the  first  menth  shalt  thou  set  up  the 
tabernacle."— Exodus,  xl  2 

And  why  was  tliis  period  chosen  for  the  erection  ?  God  has  always 
reasons  for  his  conduct;  but  He  does  not  always  "  give  account  of 
any  of  his  matters."  We  may,  however,  make  two  remarks  here. 
First.  Things  that  are  the  same  to  God,  are  not  the  same  to  ns.  Our 
goodness  extendeth  not  to  Him  :  rehgion  regards  the  exigencies  of 
man ;  and  when  these  are  subserved,  its  provisions  will  be  needless. 
John  saw  no  temple  in  the  New  Jerusalem.  All  places  are  alike  to 
Grod ;  yet  we  never  feel,  in  a  common  dwelling,  the  solemnity  that 
seizes  us  in  the  sanctuary.  The  first  day  of  the  year  was  no  mere 
to  God  than  any  other ;  but  it  would  render  the  service  more  memo- 
rable and  impressive  to  the  people ;  therefore,  says  He,  "  On  the  first 
day  of  the  first  month  shalt  thou  set  up  the  tabernacle."  Secondly. 
It  is  well  to  begin  a  new  year  with  some  good  work ;  and  to  com- 
mence serving  God  after  a  new  manner.  And  have  we  no  tabernacle 
to  set  up  on  this  firr^t  day  of  this  first  month? 

Let  us  begin  the  year  with  solemn  reflection — and  say,  with  Job, 
"  When  a  tew  years  are  come,  I  shall  go  the  way  whence  I  shall  not 
return."  Let  me  not  only  believe  this ;  but  think  of  it,  and  feel  the 
importance  of  the  sentiment.  Yes,  in  a  little  time  1  shall  be  no  more 
seen.  How — where — shall  I  be  disposed  of?  The  seasons  will  return 
as  beiore,  but  the  places  that  now  know  me,  will  know  me  no  more 
for  ever.  Will  this  be  a  curse  ?  or  a  blessing?  If  I  die  in  my  sms,  I 
shall  return  no  more  to  my  possessions  and  enjoyments;  to  the  calls 
of  mercy ;  to  the  throne  of  grace ;  to  the  house  of  prayer!  If  I  die 
in  the  Lord,  I  shall  (O  blessed  impossibility!)  return  no  m^ore  to  these 
thorns  and  briers;  to  this  vain  and  wicked  world;  to  this  aching 
liead ;  to  this  tlirobbing  heart  ;  to  these  temptations,  and  troubles,  anrl 
goiTOws,  and  sins. 

Let  us  begin  the  year  with  self-inspection — and  say,  with  the  chief 
butler,  "  I  do  remember  my  faults  this  day."  We  are  prone  to  think 
of  the  failings  of  our  fellow^reatures,  and  often  imagine,  because  v>ro 
are  free  from  their  faults,  that  we  are  faultless ;  but  we  may  havs 
others ;  we  may  have  worse ;  and  while  a  mote  is  in  our  brother's 
eye,  a  beam  may  be  in  our  own.  Let  us  be  open  to  conviction.  Let 
us  deal  faithOjUy  with  our  own  hearts.  Let  us  not  compare  ourselves 
with  others,  and  especially  the  more  vile;  but  with  our  advantages j 
with  our  knowledn^e  ;  with  our  professions;  vv'ilh  the  law  of  God. 


10  JANUARY  1. 

Let  us  begin  the  year  with  a  determination  to  abandon  whatever 
appears  sinful — and  say,  with  Elihu,  "  If  I  have  done  iniquity,  I  will 
do  no  more."  If  the  evil  course,  or  the  evil  passion  solicits,  let  it  plead 
in  vain,  while  the  Savior  Judge  says — "  If  thy  right  eye  ofiendthee, 
pluck  it  out,  and  cast  it  from  thee ;  for  it  is  profitable  lor  thee  that  one 
of  thy  members  should  perish,  and  not  that  thy  whole  body  should 
be  cast  into  hell.  And  if  thy  right  hand  offend  thee,  cut  it  off,  and 
cast  it  from  thee  :  for  it  is  profitable  for  thee  that  one  of  thy  members 
should  perish,  and  not  that  thy  whole  body  should  be  cast  into  hell." 

Begin  the  year  with  pious  and  personal  dedication — and  say,  with 
David,  "  Lord,  I  am  thine,  save  me."  Through  Him,  who  is  the  way, 
yield  yourselves  unto  God.  It  is  your  reasonable  service.  He  has 
infinite  claims  to  you ;  and  you  will  never  be  truly  your  own  til!  you 
are  his. 

Begin  the  year  with  relative  religion  ;  and  if  the  worship  of  God 
lias  never  been  established  in  your  own  family,  now  commence  it — 
and  say,  wMth  Joshua,  "  As  for  me,  and  my  house,  we  will  serve  the 
Lord."  A  family  without  prayer  is  like  a  house  without  a  roof.  It  is 
uncovered  and  exposed ;  and  we  know  who  lias  threatened  to  pour 
out  his  tury  upon  the  families  that  call  not  upon  his  name. 

Begin  the  year  with  fresh  concern  to  be  useful — and  ask,  with  Saul 
of  Tarsus,  "  Lord,  what  wilt  thou  have  me  to  do?"  Let  me  look  at 
my  condition,  my  resources,  my  opportunities.  How  can  I  glorify 
God,  and  promote  the  welfare  of  my  fellow  creatures  ?  Is  there  not 
a  bible  to  spread  ?  Arc  there  not  missionaries  to  support  ?  Are  there 
none  perishing  for  lack  of  knowledge  that  I  can  instruct?  Have  I  no 
irreligious  neighbors  to  reclaim  ?  Are  there  no  poor  to  relieve  ?  No 
widows  and  fatherless  to  visit? 

Begin  the  year  w^ith  more  conduct  in  the  arrangement  of  your 
affairs— and  resemble  Ezra  and  his  brethren,  who  "  did  according  to 
the  custom,  as  the  duty  of  every  day  required."  God  has  said,  let 
every  thing  be  done  decently,  and  in  order.  Much  of  your  comfort 
will  arise  from  regularity  in  your  meals,  in  your  devotions,  in  your 
callings,  and  your  piety  will  be  aided  by  it.  Have  a  place  to  receive 
everything;  an  end  to  simplify  it;  a  rule  to  arrange  it.  Leave  nothing 
for  the  morrow  that  ought  to  be  discharged  to-day ;  sufficient  for  each 
peiiod  will  be  its  own  claims^  and  your  mind  ought  to  be  always  at 
liberty  to  attend  to  fresh  engagements. 

Finally.  Time,  this  short,  this  uncertain,  this  all-impovtant  time, 
upon  every  instant  of  which  eternity  depends,  will  not  allow  of  our 
trifling  away  any  of  its  moments.  Resolve,  therefore,  to  redeem  it. 
Gather  up  its  fragments,  that  nothing  be  lost.  Especially  rescue  it 
iroin  needless  sleep ;  and  if  you  have  hitherto  accustomed  yourself 
to  the  shameilil  indulgence  of  lying  late  in  bed,  begin  the  new  year 
with  the  habit  of  early  rising ;  by  which  you  will  promote  your  health, 
u.id  improvement  of  every  kind,  and  live  m.uch  longer  than  others  in 
the  same  number  of  days— and  say,  with  David,  "  My  voice  shall 
thou  hear  in  the  morning,  O  Lord ;  in  the  morning  will  I  direct  my 
prayef  unto  thee,  and  will  look  up." 

And  if  this  be  your  determination,  the  season  Avill  be  the  date  of 
your  happiness;  and  God  himself  says,  "From  th=s  day  will  I  bless 
you." 


JANUARY  2.  11 

January  2.— "I  will  surely  do  thee  good."— Gen.  xxxii.  12. 
This  is  a  blessed  assurance  with  wliich  to  enter  a  new  yeai  not 
knowing  what  a  day  may  bring  Ibrth.  But  what  have  ue  to  do'with 
this  promise?  It  was  mdeed  given  immediately  to  Jacob:  but  it 
equally^  belongs  to  every  Israelite  indeed  ;  for  he  never  said  to  the 
need  ot  Jacob,  Seek  ye  me  in  vain.  Promises  made  on  particular 
occasions  are  intended  for  general  use  and  advantage.  Paul  refer- 
nng  to  the  words  with  which  God  had  encouraged  Joshua,  applies 
them  to  the  believing  Hebrews:  "Let  your  conversation  be  without 
covetousness,  and  be  content  with  such  things  as  ye  have :  for  he  hath 
said  I  will  never  leave  thee,  nor  forsake  thee."  So  that  we  may 
bold  y  say,  The  Lord  is  my  helper,  and  I  will  not  fear  what  man 
shall  do  unto  me."  And  Hosea,  alluding  to  God's  intercourse  with 
Jacob,  even  at  Bethel,  says,  "And  there  he  talked  with  W5." 

The  very  brevity  of  the  promise  is  a  recommendation.  We  com- 
plain of  our  memories ;  but  surely  we  can  retain  these  six  golden 
words,  "I  WILL  SURELY  DO  THEE  GOOD."  It  is  also  the  better  for  being 
mdefinite.  Some  promises  en&nire  an  individual  blessing  :  but  we  are 
a  mass  of  wants;  and  this  assurance  is  a  comforter  that  meets  every 
fear,  every  anxiety,  every  wish.  It  sets  the  mind  completely  at  rest 
Witt  regard  to  any  possible  contingencies.  It  teife  us  to  be  "  careful 
for  nothing  ;"  ''  casting  all  our  care  upon  Him,  for  He  careth  for  us  " 
But  though  specifying  nothing  in  particular,  it  leaves  our  hope  to 
range  at  large— yet  it  is  within  the  compass  of  our  welfare.  "  They 
that  seek  the  Lord  shall  not  want  any  good  thino-."  « i  -will  surely 
do  thee  good."  °  ^ 

Now  the  meaning  of  this  promise  must  be  understood,  or  else  wc 
shall  hnd  it  impossible  to  harmonize  it  with  experience.  The  people 
of  the  world  have  often  reproached  those  who  profess  to  be  the  blessed 
f^Tru^  ^•^^'^'   ^^^^^^  ^^^®^^  poverty  and  distress;    and   have  asked, 

Where  is  now  your  God  ?"  And  they  themselves  have  sometimes 
been  perplexed  and  dismayed.  Gideon  said,  "  If  God  be  with  us 
why  then  is  all  this  evil  beflillen  us?"  And  Jacob  said,  "  All  these 
things  are  against  me."  In  an  agreeable  mansion,  and  enjoyino-  all 
the  eomtoits  of  life,  no  difficulty  may  be  felt  from  the  lanoria^e  of 
God :  but  what  is  Joseph  in  prison  ;  what  is  Job  amono-  the  ashes : 
\ynat  is  he  who  says,  "  All  the  day  long  have  I  been  plao^ed,  and 
cnastened  every  morning?"  what  is  he  to  make  of  the  premise,  '' I 
will  surely  do  thee  good?"  We  must  confide  in  the  judmnent  of 
Cod,  and  distrust  our  own.  We  are  short-sighted  ;  and  easily  im- 
posed ui)on  by  appearances ;  and  know  not  what  is  good  for  us  in  this 
vain  life  which  we  spend  as  a  shadow.  But  He  cannot  be  mistaken. 
A  wise  father  will  choose  far  better  for  his  infant,  than  the  infant  can 
choose  for  himself  We  must  always  distinguish  between  vWiat  is 
pleasmg  and  what  is  profitable.  Correction  is  not  agreeable  to  the 
child ;  yet  it  is  so  good  for  him,  that  he  who  spareth  the  rod,  hateth 
his  son.  Medicine  is  unpalatable ;  but  it  is  good  for  the  patient 
and  renewed  health  will  more  than  reconcile  him  even  to  pay  for  U. 
The  vine-dresser  does  the  tree  good,  not  by  sufiering  the  wanton 
shoots  to  grow  on,  draining  the  sap,  but  by  pnmmg  it,  that  it  may 
bring  foith  more  fruit.     What  said  David  ?     "  It  is  good  for  me"-. 


12  JANUARY  3. 

that  I  liave  pix)spered  7  that  I  have  risen  from  obscurity  1  that  I  con- 
quered Gohah?  that  I  got  such  a  victory  in  the  Valley  of  Salt? 
No  J  but,  It  is  good  for  me  that  Doeg  impeached  me,  that  Saul 
hunted  me  like  a  partridge  on  the  mountains,  that  Absalom  drove  me 
from  my  palace,  that  Shimei  cursed  me  on  the  hill,  that  sickness 
brought  down  my  life  to  the  ground:  "it  is  good  for  me  that  1  have 
been  afflicted."  We  must  also  look  to  the  conclusion  of  evente. 
Things  good  in  themselves,  with  regard  to  us,  may  result  in  evil ; 
and  things  evil  in  themselves,  may  issue  in  good.  Abraham  spake 
according  to  our  present  estimations,  when  he  said  to  the  rich  man, 
"  Son,  remember  that  thou  in  thy  lifetime  receivedst  thy  good  things, 
and  Lazarus  evil  things."  But  had  we  known  them  both  before  death, 
and  been  assured  that  soon  would  the  one  have  been  comforted,  and 
tlie  other  tormented,  w^e  should  have  judged  the  poverty  and  dis- 
tresses of  Lazarus  to  have  been  the  "good  things,"  and  the  wealth 
and  luxury  of  the  rich  man  the  "evil  things."  All  is  ill  that  ends 
ill ;  and  all  is  well  that  ends  well. 

But  let  us  believe  the  truth  of  this  declaration.  There  are  four 
steps  by  which  we  may  reach  the  conclusion.  The  tirst  regards  his 
sufficiency.  He  is  able  to  do  us  good.  Nothing  is  too  hard  for  the 
Lord.  In  the  Lord  Jehovah  is  everlasting  strength:  there  is  no 
enemy  but  he  can  conquer  ;  no  exigency  but  he  can  relieve.  He  is 
able  to  do  exceeding  abundantly  above  all  we  can  ask  or  think. 
The  second  regards  his  inclination.  He  is  disposed  to  do  us  good. 
His  love  is  not  only  real,  but  passing  knowledge.  He  feels  toward 
us  as  his  jewels,  his  friends,  his  children,  his  bride :  he  rests  in  his 
love,  and  joys  over  us  w^ith  singing.  The  third  regards  his  engage- 
ment.. He  is  bound  to  do  us  good.  We  have  not  only  his  word,  but 
his  oath  ;  an  oath  sworn  by  himself,  because  he  could  sw^ear  by  no 
greater;  and  confirmed  by  the  blood  of  an  infinite  sacrifice.  The 
fourth  regards  his  conduct.  He  has  done  us  good.  We  have  had 
complaints  enough  to  make  of  others ;  but  of  Him  we  are  compelled 
to  say,  "  Thou  hast  dealt  well  with  thy  servant,  O  Lord."  His 
goodness  and  mercy  have  followed  us  all  the  days  of  our  lives.  How 
often  has  he  turned  the  shadow  of  death  into  the  morning !  But 
when  I  look  at  the  cross,  I  see  that  he  has  done  already  far  more 
than  remains  to  be  done.  "  He  that  spared  not  his  own  Son,  but  de- 
livered him  up  for  us  all ;  how  shall  he  not  with  him  also  freely  give 
us  all  things  ?»  ;, 

: -     -^^ --      U     U^*^ 

January  3. — "And  the  manna  ceased  on  the  morrow  after  tfeey  had 
eaten  of  the  old  corn  of  the  land;  neither  had  the  children  of  Israel  manna 
any  more;  but  they  did  eat  of  the  fruit  of  the  land  of  Canaan  that  year." 

Josh.  V.  12. 

Tms  cessation  of  the  manna  is  one  of  the  several  remarkable  oc- 
currences at  the  crossing  of  the  river  Jordan.  God  is  every  thing  to 
his  people.  In  the  wilderness  they  had  no  pathway ;  but  he  led  thorn 
m  a  pillar  of  cloud  by  day,  and  a  pillar  of  fire  by  night.  They  were 
in  danger ;  but  he  was  their  defence.  They  had  no  abode ;  but  he 
was  their  dwelling-place.  They  had  no  water ;  but  he  gave  them 
etreams  in  the  desert.    They  had  no  provision:  but  he  lained  down 


JANUARY  3.  13 

manna  around  ilieir  tents.  So  that  what  nature  relused,  Proviuence 
furnished ;  and  what  could  not  be  derived  t'l-om  the  ground,  came 
from  the  clouds. 

WJien  the  supplies  they  brought  with  tiicai  tYom  Egypt  were 
spent,  they  feared  they  were  going  to  perish.  They  forgot  the  hand 
that  had  dried  up  the  sea ;  and  said,  Can  God  furnish  a  table  in  the 
wilderness?  But  he  gave  them  bread  from  heaven,  and  for  forty 
years  they  did  eat  angels'  food.  What  an  abundance  was  necessary 
ibr  such  a  multitude !  And  what  a  display  of  divine  power  was  here 
witnessed !  Nor  less  was  it  a  proof  of  divine  mercy.  Had  he  dealt 
with  them  after  their  desert,  fire  would  have  come  down  from  heaven, 
instead  of  food :  but  as  the  mother  silences  the  fretful,  angry  child,  by 
giving  it,  not  the  rod,  but  the  breast,  so  did  his  gentlene^'s  indulge 
them.  Hence,  when  they  despised  the  manna  as  light  food,  it  might 
have  been  suspended,  and  they  might  have  been  left  to  learn  the  w^orth 
of  it  by  the  want :  but  day  alter  day,  year  after  year,  it  continued  to 
attend  them,  and  ceased  not  till  the  day  after  they  had  taken  possession 
of  their  inhei'itance,  and  they  had  eaten  of  the  old  corn  of  the  land. 

At  length  it  did  cease ;  and  wisely  too.  What  was  necessary  be- 
fore, became  needless  now :  and  what  want  had  endeared,  abundance 
would  have  despised.  This  teaches  us  not  to  look  for  extraordinary 
supplies,  when  relief  is  to  be  had  in  an  ordinary  way.  He  who  sus- 
tained Israel  is  as  almighty  as  ever ;  but  we  must  plough,  and  sow, 
and  gather  into  barns.  He  who  fed  Elijah  with  ravens,  commands  us 
to  labor,  working  with  our  ow^n  hand  the  thing  that  is  good.  If  a  man 
neglects  the  means  of  subsistence,  he  is  not  ti-usting  Providence,  but 
tempting  it ;  and  is  likely  to  be  reminded  by  something  more  than 
Scripture,  that  if  any  man  will  not  work,  neither  shall  he  eat.  Even 
in  miraculous  achievements,  w^hat  human  agency  coidd  do,  was  not 
done  supernaturally.  When  Peter  was  in  prison,  the  angel  of  the 
Lord  opened  the  door,  and  broke  off  his  fetters — for  this  Peter  could 
not  have  done ;  but  he  did  not  take  him  up  in  his  arms,  and  carry 
him  out ;  but  said  unto  him,  "  Follow  me."  Miracles  were  never 
needlessly  employed ;  and  had  they  been  common,  they  would  have 
ceased  to  be  marvellous :  the  exceptions  would  have  become  a  gene- 
ral rule;  and  the  whole  system  of  Nature  and  Providence  have  been 
deranged. 

The  manna  was  typical.  "  /  am,"  said  Jesus,  "  that  bread  of  life." 
As  the  manna  came  down  from  heaven,  and  preserved  the  Israelites 
from  famine,  ''  God  so  loved  the  world,  that  he  gave  his  only  begot- 
ten Son,  that  whosoever  believeth  in  him  should  not  perish,  but  have 
everlcisling  life."  And  the  Savior  surpasses  the  emblem.  The  manna 
was  for  the  body ;  he  saves  the  soul.  The  manna  could  not  preserve 
from  death  always;  but  they  w'ho  partake  of  him,  live  for  ever.  The 
manna  was  confined  to  one  people  ;  he  gave  his  flesh  for  the  life  of 
the  world.    He,  therefore,  is  the  true  bread. 

And  shall  this  cease  7  Far  from  it.  You  shall  live  by  hhn,  as  well 
as  with  him,  for  ever. 

Yet  there  will  be  a  great  difference  between  3'our  present  and  your 
future  experience  in  reference  to  him.  Many  things  now  necessary, 
wdl  then  be  done  away.  Conjecture,  opinion,  reasoning,  will  give 
place  to  knowledge.    Now  we  walk  by  fciith,  then  we  shall  walk  by 


14  JANUARY  4. 

eight.  Now  we  are  saved  by  hope ;  then  hope  will  cease  in  fruition. 
Love  will  continue  for  ever;  but  charity  and  mercy  can  have  no  ob- 
ject, no  exercise  there.  We  shall  be  still  praising  him ;  but  prayer, 
and  preaching,  and  baptism,  and  the  Lord's  supper,  will  have  no 
place.  We  can  dispense  with  the  channels,  wdien  we  are  at  the 
ibuntain  head  ;  and  with  the  types,  when  we  have  the  reality.  We 
are  now  glad  when  they  say  unto  us,  "  Let  us  go  into  the  house  of 
the  Lord ;"  but  says  John,  "  I  saw  no  temple  thei-e ;  but  the  glory  of 
God  and  of  the  Lamb  were  the  light  thereof."  When  that  which  is 
perfect  is  come,  that  which  is  in  part  will  be  done  away ;  and  the  fare 
of  the  wilderness  will  be  superseded  by  the  produce  oi' Canaan. 


January  4. — "  As  thy  days,  so  shall  thy  strength  be." — Deut.  xxxiii,  25. 

Dr.  Doddridge  was  one  day  walking,  much  depressed,  liis  vevy 
heart  desolate  within  him.  "  But,"  says  he,  "  passing  a  cottage  door 
open,  I  happened  at  that  moment  to  hear  a  child  reading, '  As  thy  days, 
so  shall  thy  strength  be.'  The  effect  on  my  mind  was  indescribable. 
It  was  like  life  from  the  dead."  Much  is  often  done  by  a  word ;  and 
many  can  say,  with  Watts, 

*'  And  when  my  spirit  lakes  her  611  "  Not  warriors,  who  divide  the  spoil, 

"  At  some  good  word  of  thine,  "  Have  joys  compared  with  mine." 

And  what  does  this  word  say  to  i(s7  "  As  thy  days,  so  shall  thy 
strength  be."  There  is  strength  bodily.  The  continuance  of  this  la 
a  mercy.  How  soon,  how  easily  may  it  be  crushed  or  reduced,  so 
that  we  may  be  made  to  possess  months  of  vanity ;  and  endure  weari- 
.«;ome  nights ;  and  feel  every  exertion  a  difficulty,  and  every  duty  a 
burden.  But  there  is  strength  spiritual.  This  is  very  distinguishable 
from  the  former,  and  often  found  separate  from  it.  The  Lord  doea 
not  always  give  his  people  a  giant's  arm,  or  an  iron  sinew ;  but  His 
strength  is  made  perfect  in  weakness.  This  is  the  strength  here  spoken 
of,  and  for  two  purposes  his  people  will  find  it  necessary :  service  and 
£i(ffe}'ivo'. 

Every  Christian  has  a  course  of  duty  common  to  him  as  a  man  ; 
which  is  to  provide  for  his  outward  wants,  and  the  support  of  his 
family.  And  this  is  done  by  labor,  in  which  he  is  required  not  to  be 
slothful.  But  there  is  a  series  of  duties  pertaining  more  immediately 
to  him  in  his  religious  character ;  to  believe,  to  pray,  to  deny  ungodli- 
ness and  worldly  lusts,  and  to  live  soberly,  righteously,  and  godly,  in 
the  present  evil  world.  The  discharge  of  this  high  calling  is  some- 
times expressed  by  a  race,  which  he  is  to  run  with  patience.  Some- 
times, also,  by  the  life  of  a  soldier.  A  soldier  must  not  be  cfTeminate, 
but  endure  hardness  and  fatigue.  Even  his  preparations  and  exer- 
cises are  often  trying — how  much  more  his  actual  services!  And  the 
Christian's  enemies  possess  ever}^  thing  that  can  render  them  formi- 
dable ;  and  so  fights  he,  not  as  one  thatbeateth  the  air. 

Suffering  is  commonly  connected  with  service  in  the  divine  life. 

It  was  so  invariably  in  the  beginning  of  the  gospel.  Then  it  was 
deemed  impossible  for  any  one  to  live  godly  in  Christ  Jesus,  and  not 
suifcr  persecution.  Therefore,  no  sooner  was  Paul  converted,  than  he 
was  told  how  great  things  he  h.ad  to  suffer.  As  real  religion  is  always 
the  same,  some  degree  of  the  same  opposition  may  be  always  loolced 


JAA'UARY  4.  15 

loj- ;  and  the  hatred  of  the  world  will  be  shown,  as  lar  as  they  have 
hberty  to  express  it,  and  are  not  restrained  by  law,  or  the  usages  of 
civihzed  hfe.  But  when  the  Christian  has  rest  I'rom  such  trials  ad 
tliese,  God  can  subserve  their  purpose,  by  personal  and  relative  afflic- 
tions, which  are  often  severer,  all  things  considered,  than  the  endu 
rings  of  a  martyr.  They  are  called  chastenings  and  rebukes,  w^hich 
he  is  neither  to  despise,  or  faint  under.  They  have  been  the  expe- 
rience of  all  his  children  from  age  to  age.  I'hey  are  not  wantonly 
inflicted;  but  there  is  a  needs  be  for  them,  of  wiiich  their  heavenly 
Father  is  the  unerring  judge;  and  who,  as  far  as  their  education  and 
welfare  w411  allow,  will  spare  them  as  a  man  spareth  his  own  son  that 
serveth  him. 

Now,  the  prospect  of  all  tliis,  when  he  looks  forward  hito  hfe,  is 
enough  to  awaken  the  Christian's  anxiety ;  and  nothing  can  effectu- 
ally encourage  him,  but  the  discovery  of  strength  equal  to  liis  exi- 
gencies. And  this  he  finds  not  in  himself.  The  natural  man  has  no 
sensibihty  of  his  weakness,  because  he  is  not  earnestly  engaged  in 
those  applications  which  require  divme  strength.  But  the  Christian 
is.  He  knoAvs  that  he  is  as  destitute  of  strength,  8is  he  is  of  righteous- 
ness. He  feels  himself  entirely  insufficient  for  all  the  duties  and  trials 
of  tlie  divine  hfe.  And  the  consciousness,  instead  of  diminishmg, 
grows  w^ith  the  experience  of  every  day.  And  he  need  not  be  afraid 
of  this — rather  let  him  cherish  it;  for  when  he  is  weak,  then  he  is 
strong.  What  he  wants  is  provided  and  ensured  by  the  promise  of 
a  God  who  cannot  lie.  "  As  thy  days,  so  shall  thy  strength  be."'  And 
as  we  have  heard,  so  have  we  seen  in  the  city  of  our  God.  His  vera- 
city has  been  attested  by  all  his  people,  not  one  failing.  And  what 
says  our  own  experience  ?  Year  after  year  I  h-ave  been  travelling  in 
an  enemy's  country,  and  carrying  w^th  me  an  evil  heart,  prone  to 
depart  from  the  living  God.  I  have  often  said,  I  shall  one  day  perish. 
But  where  am  I  this  morning  !  Following  hard  after  God,  his  right 
hand  upholding  me.  My  prayers  have  not  been  always  hvely  and 
delightful;  but  I  have  looked  again  tow^ard  his  holy  temple;  and, 
through  many  a  benighted  hour  I  have  waited  for  the  Lord,  more 
than  they  that  w^atch  for  the  morning.  I  have  had  no  might  of  my 
own,  and  have  been  often  faint;  but  he  giveth  power  to  the  faint, and 
to  them  that  have  no  might  he  increaseth  strength.  This  is  my.tes 
timony  to  the  praise  of  the  glory  of  his  gruce — and,  at  the  beginning 
of  another  year  I  thank  God.  and  take  courage. 

"  Here  I  raise  mine  Ebenezer,  "  And  I  hope,  by  tliy  good  pleasure 

"  Hither,  by  thy  help,  I'm  come,  "  Safely  to  arrive  at  home." 


January  5. — "  And  they  cast  their  crowns  before  the  throne." — Rev.  iv,  10. 

PwELiGiON  distinguishes  and  elevates.  The  possessors  of  it  begin 
to  rise  on  earth ;  but  their  dignity  is  perlected  and  displayed  in  heaven. 

There  they  are  crowned.  Racers  were  crowned.  Conquerors  were 
crowned,  Benefactors,  who  had  saved  tlie  life  of  a  fellow  citizen, 
were  crowned.  Bridegrooms  were  crowned,  Solomon's  mother 
crowned  him  in  the  day  of  his  espousals.  Princes,  on  their  ascension, 
were  crowned.  The  saints  on  high  are  everyone  of  these,  in  them- 
fcelves;  and  the  crown  each  wears  is  called  "  a  crown  of  righteous- 


16  JANUARY  5. 

nessi"  "  a  crown  of  life;"  "  a  crown  of  glory  that  fadctli  not  away;'* 
a  crown  divinely  superior  to  the  prize  of  mortal  ambition.  "  Now 
they  do  it  to  obtain  a  corruptible  crown,  but  avc  an  incorruptible." 

But  if  they  are  thus  honored.  "  they  cast  their  crowns  before  the 
throne,"  tliey  approach;  testifying,  by  this  action,  from  whom  they 
have  received  them,  and  conlessing  that  they  deem  themselves  un- 
worthy to  wear  the  honor  "  before  the  presence  of  his  glory ;"  all.  all 
in  conformity  with  the  peculiar  design  of  the  gospel  constitution 
"  that  no  flesh  should  glory  in  his  presence,^^  but  "  according  as  it  is 
written,  He  that  glorieth,  let  him  glory  in  the  Lord." 

It  is  no  easy  thing  to  bring  a  man  to  this  temper  of  mind  ;  for  it  is 
not  natural  to  him.  Naturally,  he  is  as  proud  as  he  is  poor.  Tlicre- 
fore,  he  would  be  v/ise,  tliough  born  as  a  wild  ass's  colt.  Therefore, 
though  poverty  itself,  he  says,  I  am  rich,  and  increased  with  goods, 
and  have  need  of  nothing.  Therefore,  though  without  strength,  he 
trusts  hi  his  own  heart ;  and,  though  guilty  betbre  God,  he  goes  about 
to  establish  his  ow^n  righteousness.  Therefore,  he  is  impatient  under 
his  affliction,  as  if  he  had  a  right  to  complain,  and  unthankful  under 
his  mercies,  as  if  he  deserved  them. 

The  day  of  conviction  is  a  day  of  self-abasement ;  and  in  that  day 
the  lofty  looks  of  man  are  brought  low.  Then  he  submits  himself  to 
God.  and  begins  to  walk  humbly  with  him  ;  he  admires  the  patience 
that  was  borne  with  him,  and  adores  the  abundant  mercy  that  has 
saved  and  called  him.  The  more  he  advances  in  the  divine  life,  the 
more  h-e  sinks  in  his  own  estimation.  "  I,  who  am  but  dust  and  ashes." 
"  Behold,  I  am  vile."  "  Who  am  I,  and  what  is  my  fither's  house?" 
"  I  am  not  Vvorthy  of  the  least  of  all  thy  mxrcies."  "  I  am  not  worthy 
that  thou  shouldst  come  under  ray  roof"  The  "  latcliet  of  whose 
shoes  I  am  not  woithy  to  stoop  down  and  unloose."  '•  I  am  not  worthy 
to  be  called  an  apostle."  "  1  am  less  than  the  least  of  all  saints." 
These  have  been  the  self-annihilations  of  men  Avho  were  all  great  in 
the  sight  of  the  Lord ;  and  these  must  be  the  best  proofs,  as  they  Avill 
])e  the  certain  effects,  of  our  growing  in  grace,  and  in  the  knowledge 
of  our  Lord  and  Savior. 

Ignorance  is  the  pedestal  of  pride :  throw  down  the  basis,  and  the 
figure  falls.  But  here  our  knowledge  is  not  complete ;  hereafter  we 
shall  see  things  in  God's  own  light.  Then  we  shall  have  other  views 
than  we  nowMiave,  of  the  exceeding  sinfulness  of  sin;  of  the  num- 
ber and  aggravations  of  our  offences  ;  of  the  greatness  of  our  guilt 
and  desert:  of  the  vastness  of  our  obhgations ;  of  the  wonders  of 
that  love  that  passeth  knowledge  in  every  part  of  our  salvation. 
Thence  Avill  result  that  fine  ingenuous  leeling  that  shrinlcs  bade,  and 
is  ready  to  decline  a  distinguished  privilege,  not  from  dislike,  or  un- 
willingness to  be  under  obligation,  but  from  a  sense  of  unworihincss, 
increased  by  immediate  contrast  with  the  object.  Did  Peter  wish 
to  be  abandoned  of  Christ  ?    Yea,  he  placed  all  his  happiness  in  his 

{)resence  :  but  it  ^v•as  under  this  feeling,  on  the  sight  of  the  miracle, 
le  exclaimed,  "  Depart  from  me,  for  I  am  a  sinful  man,  O  Lord." 

Some  would  not  think  of  such  abdications,  were  they  to  entei 
heaven  with  their  present  principles  and  dispositions;  they  would 
rtither  view  their  crowns  as  of  their  own  deserving,  and  their  own 
procuring:  and  feel  the  spirit  of  a  late  emperor,  who,  t(jo  nroud  to 


JANUARY  6.  17 

receive  his  diadem  from  any  other  hand  than  his  own,  piaced  him- 
self the  crovvn  upon  his  head.  But  that  world  is  a  world  of  humility 
and  gratitude.  All  the  dignitaries  there  cast  their  crowns  before  the 
throne  of  the  Savoir,  in  whose  righteousness  they  are  exalted — still 
praising  him,  and  saying,  "  Not  unto  u.s,  O  Lord,  not  unto  its,  but 
unto  thy  Name  give  glory,  for  thy  mercy  and  thy  truth's  sake." 

But  whatever  heaven  is,  we  must  be  disposed  and  prepared  for  it 
before  we  can  enter  it.  Has  then  God  wrought  us  for  the  self-same 
thing  ?  Has  he  brought  down  the  pride  of  our  nature,  and  made  U3 
vviUing  to  "  submit  ourselves  unto  the  righteousness  of  God  ?"  Are 
we  saying,  "  Blessed  be  the  Grod  and  Father  of  our  Lord  Jesus 
Christ,  who  hath  blessed  us  with  all  spiritual  blessings  in  heavenly 

f>laces  in  Christ  ?"  Is  the  leading  sentiment  of  the  blessed,  now 
iving  in  our  hearts,  and  reigning  in  our  lives  ?  "  By  the  grace  op 
God  I  AM  WHAT  I  A3r.    Not  I  but  the  grace  of  God  which  was 

WIIH   ME." 


January  6. — "Unite  my  heart  to  fear  thy  name."— Ps.  Ixxxvi,  ]1. 

The  fear  of  Grod  does  not  here  mean  a  particular  grace  of  the 
Spirit,  but  religion  at  large.  It  is  common  to  all  writers  to  express  the 
whole  of  a  thing  by  a  part;  but  then  it  ought  to  be  an  essential  and 
a  distinguishing  part;  and  "the  fear  of  the  Lord  is  the  beginning oi 
wisdom;"  and  "we  perfect  holiness,  in  the  fear  of  God." 

ReUgion  is  nothing  without  the  heart ;  yet  naturally  the  heart  is 
alienated  from  the  life  of  God,  and  hangs  off  loosely  and  carelessly 
from  all  the  spirituaUties  of  his  service.  But  it  must  be  drawn  and 
attached  to  divine  things  ;  and  God  alone  can  accomplish  this  union. 
Without  his  agency,  indeed,  there  may  be  an  outward  and  profes- 
sional union;  but  the  ligatures  of  faith  and  love  which  are  in  Christ 
Jesus,  will  be  wanting.  To  him,  therefore,  must  we  give  the  glory 
of  the  w^ork,  if  it  has  been  effected,  and  to  him  we  must  repair, 
if  we  desire  to  experience  it ;  encouraged  by  the  assurance  that  he 
will  not  fail  to  give  the  Holy  Spirit  to  them  that  ask  Mm. 

But  how  may  I  know  that  he  has  united  my  heart  to  his  fear? 
When  we  are  attached  to  a  thing,  we  love  to  hear  of  it ;  w^e  think 
much  of  it ;  speak  much  of  it ;  we  delight  to  remember  it.  If  we 
are  cordially  united  to  an  individual,  he  shares  our  sympathy ;  we 
feel  his  interests  to  be  our  own :  we  weep  when  he  weeps,  and  re- 
joice when  he  rejoices.  It  is  the  same  with  a  man  that  is  cordially 
attached  to  religion  ;  he  feels  himself  to  be  one  with  it :  when  it  is 
assailed,  he  will  endeavor  to  defend  it :  when  it  is  wounded  in  the 
house  of  his  friends,  he  will  feel  the  pain :  the  reproach  of  it  will 
be  his  burden ;  he  will  pray  for  its  success,  and  exult  in  its  pros- 
perity. Are  we  cordially  united  to  any  one  ?  In  the  same  degree 
we  dislike  absence,  and  dread  separation.  Thus  the  attached  Ruth 
said  to  Naomi,  "  Entreat  me  not  to  leave  thee,  nor  return  from  fol- 
lowing after  thee  ;  for  whither  thou  goest,  I  will  go ;  and  where  thou 
lodgest,  I  will  lodge :  thy  people  shall  be  my  people,  and  thy  God, 
my  God.  Where  thou  diest,  I  will  die,  and  there  will  I  be  buried." 
And  what  is  the  language  of  a  soul  under  this  divine  influence? 
"  Why  shouldst  thou  be  a  stranger  in  the  land,  and  as  a  wayfaring 


18  JANUARY  7. 

man  that  turneth  aside  to  tarry  for  a  night?"  "Hide  not  thy 
face  from  me ;  put  not  thy  servant  away  in  anger ;  thou  hast  been 
my  help  ;  leave  me  not,  neither  Ibrsake  me,  O  God  of  my  salva- 
tion." "  Cast  me  not  away  from  thy  presence,  and  take  not  thy 
Holy  Spirit  from  me." 

But  was  not  David's  heart  united  to  the  fear  of  God  before  ?  It 
was.  But  he  who  has  the  dawn,  wishes  for  the  day.  He  in  whom 
the  good  work  is  begun,  will  always  pray,  "  Perfect  that  which  con- 
cerneth  me."  And  who  can  say  here,  I  have  attained,  I  am  al- 
ready perfect  ?  David,  as  a  backslider,  prayed,  "  Create  in  me  a 
clean  heart,  O  God,  and  renew  a  right  spirit  within  me :"  but  there 
was  no  period  in  his  life,  or  advancement  in  his  religion,  at  which 
he  would  not  have  used  the  very  same  prayer. 

Whoever  says,  "  I  want  7io  more," 
Confesses  he  has  none. 

The  Christian,  as  long  as  he  feels  any  reluctance  to  duty ;  any 
dullness  in  his  work  j  any  distraction  in  his  worship ;  any  law  in  the 
members  warring  against  the  law  of  his  mind ;  any  reason  to  sigh, 
"  When  I  would  do  good,  evil  is  present  with  me,  and  how  to  per- 
form that  which  is  good,  I  find  not,"  will  not  cease  to  pray,  "  Unite 
my  heart  to  fear  thy  name." 

"  Weak  is  the  effort  of  my  heart,  "  But  when  I  see  Thee  as  thou  art, 

•*  And  cold  my  warmest  thought ;  "  I'll  praise  Thee  as  I  ought " 


January  7. — "  Salute  my  well-beloved  Epenetus,  who  is  the  first-fruits 
of  Achaia  unto  Christ." — Rom.  xvi,  5. 

Paul  here  remembers  many,  and  speaks  of  them  all  with  aifection 
but  he  salutes  Epenetus  as  liis  WELL-beloved.    We  are  not  bound  to 
love  all  in  the  same  manner,  or  in  the  same  degree. 

The  Apostle  calls  this  convert,  "  fi-uits  unto  Chrisi,^^  not  unto 
himself.  Yet  he  had  been  the  means  of  bringing  him  to  the  know- 
ledge of  the  truth.  But  Paul  knew  that  he  had  not  redeemed  him ; 
justified  him ;  called  him  by  his  grace.  And  as  to  liis  conversion,  he 
had  only  been  the  instrument,  the  Lord  workmg  with  him,  and  con- 
firming his  word  with  signs  following.  In  another  place  he  says, 
"  Who  then  is  Paul,  and  who  is  Apollos,  but  ministers  by  whom  je 
believed,  even  as  the  Lord  gave  to  every  man  ?"  If  converted  sinners 
are  the  seal,  and  reward,  and  glory,  and  joy  of  the  preacher,  they  are 
infinitely  more  so  of  the  Savior  himself  He  sees  in  them  his  agency; 
his  image  ;  the  travail  of  his  soul ;  the  recompense  of  his  sufferings. 
He  will  enjoy  their  blessedness,  and  receive  their  praises  for  ever. 

Epenetus  is  here  said  to  be  the  "^rsi-fruits  unto  Christ  in  Achaia.^ 
Yet  he  says  to  the  Corinthians,  "  Ye  know  the  house  of  Stephanas, 
that  it  is  the  first-fraits  of  Achaia."  The  apparent  difficulty  is  easily 
solved  by  the  fact,  that  the  house  of  Stephanas  was  the  first  family 
that  was  converted,  but  that  Epenetus  was  the  first  conven  in  the 
family.  Christians  at  first  were  few  in  number,  and  driven  together 
by  persecution.  They  were,  therefore,  well  known  to  each  other,  and 
to  their  ministers.  They  were  marked  characters.  The  conversion 
of  a  man  to  Christianity  in  a  heathen  place,  must  have  been  pecu- 
liarly Ghservahle.    It  was  the  production  of  a  "  new  creature,"  which 


JANUARY  7.  19 

would  of  course  be  greatly  v.'ondered  at.  It  was  displaylug  the  "  hea- 
venly" where  all  was  "  earthly,  and  sensual,  and  devilish"  bclbre. 
xVnd  we  see  it,  was  uorihy  of  attention.  Eartlily  minds  are  most  in- 
terested by  the  events  of  this  life :  by  the  poUcy  of  statesmen,  the  ex- 
ploits of  heroes,  the  discoveries  of  philosophers — but  what  Paul  noticed 
in  Achaia,  was  the  first  man  that  was  called  there  out  of  darkness  into 
the  kingdom  of  God's  dear  Son.  He  knew  that  the  conversion  of  one 
soul  far  transcended  in  importance  the  deliverance  of  a  whole  king- 
dom from  civil  bondage.  Kingdoms  w^ill  soon  be  no  more ;  but  such 
a  soul  will  shine  a  monument  of  grace  and  glory  for  ever  and  ever. 
"  There  is  joy  in  the  presence  of  the  angels  of  God  over  one  sinner 
that  repenteth." 

How^  long  Epenetus,  in  the  place  and  in  the  family,  stood  alone  as 
a  professed  Christian,  we  know  not ;  but  it  is  no  uncommon  thing  for 
an  individual  to  be  similarly  situated.  We  have  often  seen  single 
converts  seeking  and  serving  Christ,  as  the  first-fi-uits  of  the  neigh- 
borhood, or  tlie  household,  wherein  they  lived.  The  way  in  which, 
and  the  means  by  vv^hich  these  persons  are  brought  forward  before 
others,  would,  if  stated,  be  found  to  be  various,  and  ot'ten  remarkable. 
Hearing  the  Gospel  while  from  home ;  visiting  in  a  family  where  the 
worship  of  God  is  maintained ;  meeting  with  a  good  book ;  a  letter 
from  a  Iriend ;  a  conversation  with  a  stranger ;  an  affliction  that  made 
the  heart  bleed,  and  laid  bare  the  prospects  of  life — where  shall  we 
end  ?  "  Lo  I  all  these  worketh  God  oftentimes  with  man,  to  brmg 
back  his  soul  from  the  pit,  to  be  enlightened  with  the  light  of  the 
living."  For  though  the  incidents  upon  v/hich  this  mighty  event 
lunged  seemed  perfectly  casual,  they  were  all  arranged  by  his  own 
purpose  and  grace. 

And  the  circumstances  in  which  these  Jirst  converts  are  placed, 
are  a  post  of  trial ;  and  sometimes  the  tiial  is  very  severe.  They 
have  to  take  up  their  cross  daily,  and  hourly  too ;  and  a  cross  too 
heavy  to  be  borne  without  divine  aid.  Little  do  many  who  have  been 
religiously  brought  up,  and  whose  relations  and  friends,  if  not  decid- 
edly pious,  are  not  hostile ;  little  do  they  know  what  some  have  to 
endure,  especially  at  the  commencement  of  their  religious  course ; 
when,  instead  of  assistance  and  countenance,  (so  much  needed,)  they 
meet  with  neglect,  and  opposition,  and  sneers,  and  reproach,  from  all 
around  them — and  from  all  that  are  dear  to  them. 

— They  are  also  in  a  post  of  duty  ;  and  are  required  to  be  not  only 
harmless  and  blameless,  but  most  exemplary  in  their  language,  tem- 
per, and  conduct.  The  reason  is,  that  they  will  attract  peculiar  notice. 
Every  thing  they  do  will  be  canvassed  by  a  shrewdness  sharpened  by 
enmity,  and  ready  to  magnify  every  failing.  They  will  be  judged 
by  their  profession ;  and  their  religion  will  be  judged  by  them.  And 
they  are  to  put  gainsayers  to  silence,  and  constrain  them,  by  their 
good  works  which  they  behold,  to  glorify  God  in  the  day  of  visitation. 
They  are  to  adorn  the  doctrine  of  Gi3d  our  Savior  in  all  tilings;  and 
by  v.'alking  in  wisdom,  to  win  those  who  are  without.  They  are  not 
to  repulse  by  rudeness,  or  chill  by  disdain.  They  are  never  to  betray 
a  feeling  that  says,  Stand  by  thyself;  come  not  near  to  me — I  am 
holier  than  tliou.  *  They  arc  not,  by  stiffness,  and  affectation  in  little 
and  lawful  things,  to  lead  people  to  suppose  that  their  religion  is  made 


20  JANUARY  8. 

up  of  oddities  and  perverseness.  Yet,  in  things  ofniiquerstionable  obli- 
gations and  real  importance,  iliey  must  be  firm  and  immoveable,  al- 
\va3's  abounding  in  the  work  of  the  Lord :  for  not  only  will  conscience 
require  this,  in  the  testimony  they  are  always  to  bear  for  God,  but 
euch  consistency  alone  will  enthrone  them  in  the  convictions  and  es- 
teem of  others. 

— For  they  are  also  in  a  post  of  honor.  They  have  a  peculiar 
opportunity  of  showing  their  principles.  Later  converts  ma}'  be 
equally  conscientious,  l)ut  these  coming  after,  -when  they  have  the 
sanction  and  co-operation  of  others,  cannot  so  obviously  appear  'o  be 
on  the  Lord's  side,  nor  so  fully  evince  the  pui-ity  and  power  of  rheir 
motives,  as  those  Avho  come  forward  alone,  and  say  to  all  others, 
hoA'ever  numerous,  however  influential,  however  endeared — choose 
you  this  day  whom  you  will  serve ;  but  as  for  me,  I  will  serve  the 
Lord.  They  have,  therefore,  the  privilege  of  taking  the  lead,  and  of 
being  examples,  instead  of  tbllowers.  And  they  may  be,  and  are 
likely  to  be,  the  means  of  prevailing  upon  othei-s.  We  have  seldom 
seen  an  instance  of  failure.  The  effect  has  not  always  immediately 
appeared ;  but  where  they  have  been  enabled  to  walk  worthy  of 
God  unto  all  pleasing,  after  a  while  they  have  no  longer  gone  alone 
to  the  cross  of  Christ,  to  the  throne  of  grace,  to  the  house  of  God, 
but  in  company — in  company  with  those  who  once  stood  aloof,  or 
before  even  opposed.  And  "  he  that  converteth  a  sinner  from  the 
eiTor  of  his  ways,  shall  save  a  soul  from  death,  and  shall  hide  a  mul- 
titude of  sins." 


January  8. — "  Beloved,  I  wish  above  all  things  that  thou  mayest  prosper 
and  be  in  health,  even  as  thy  soul  prospereth." — 3d  Epis.  John,  2. 

It  has  been  supposed  from  hence,  that  Gaius  had  an  infirm  and 
sickly  constitution.  This  is  probable,  but  it  does  not  necessarily  fol- 
low; for  John  might  have  wislied  him  the  continuance  and  increase 
of  health,  as  well  as  the  restoration  of  it. 

However  this  m.ay  be,  we  learn  from  his  language,  that  it  is  allow- 
able for  us  to  pray  for  temporal  blessings,  and  that,  of  all  these  bless- 
ings, health  is  the  most  valuable  and  necessary. 

But  is  outward  prosperity — is  even  health  itself  the  chief  good — 
that  "  above  all  things"  he  wishes  his  friend  to  enjoy  it?  Some,  there- 
fore, have  rendered  it,  "  I  wish  above  all  persons ;"  others,  "  I  wish 
ni  all  respects ;"  that  thou  mayest  prosper  and  be  in  health.  But  there 
is  no  need  of  criticism  here.  Gaius  had  grace  already,  and  a  higli 
degree  of  it ;  and  this  one  thing  needful  being  secured,  it  was  then 
supremely  desirable  that  he  should  have  health  to  enjoy  and  nnprove 
it — "  even  as  liis  soul  prospered." 

John  makes,  also,  his  soul-prosperity  the  standard  and  rule  of  his 
pra5'er  lor  other  things.  This  would  be  a  dreadiul  rule  with  regard 
to  many.  Such  praying,  if  answered,  would  ruin  them.  Yes,  if  they 
were  to  prosper  in  temporal  things  as  they  prosper  in  spiritual,  they 
would  become  the  poorest,  meanest  wretches  on  earth  ;  for  they  are 
Btrangers  to  every  thing  like  the  true  riches.  And  if  their  bodies  were 
to  be  as  healthful  as  their  souls,  their  dwellings  would  become  an  hos- 
pital— their  bed  of  ease  a  bed  of  languishing;  they  wculd  be  blind, 


JANUARY  9.  21 

for  they  have  no  spiritual  understanding — deat^,  for  they  never  hear 
the  voice  of  God — dead,  for  the  Spirit  of  God  is  not  in  them. 

Yet  this  seems  to  be  the  only  safe  rule.  For  unless  religion  keeps 
pace  with  our  outward  good,  our  safety  and  welfare  would  be  endan- 
gered by  it.  We  are  not  afraid  when  we  see  Christians  succeeding 
in  life,  it]  at  the  same  time,  they  grow  in  grace.  But  the  peril  is,  when 
there  is  so  much  sail,  and  so  little  ballast.  What  can  be  more  awful 
than  to  see  those  who  too  much  mind  earthly  things,  gaining  abun- 
dantly ;  to  see  those  who  have  a  relish  for  the  pride  of  life,  enabled 
to  be  splendid  ;  to  see  those  much  indulged,  who  cannot  put  a  knife 
to  their  throat.  If  our  plenty  and  dainties  awaken  in  us  no  moral 
apprehensions,  and  if  we  can  feast  ourselves  v\^ithout  fear,  surely  our 
table  is  likely  to  become  a  snare,  and  that  which  should  have  been  for 
our  welfare  to  become  a  trap.  The  prosperity  of  fools  destroys  them, 
and  the  prosperity  of  those  who  have  not  much  wisdom  injures  them. 

Let  us,  therefore,  examine  our  wishes.     Let  us  regulate  them 

Eiously.  Let  us  seek  first  the  kingdom  of  God,  and  his  righteousness. 
iCt  us  ask  for  no  more  of  other  things  than  we  can  bear — ever  pray- 
ing for  our  friends  and  oursehes,  that  we  may  prosper  and  be  in 
health  even  as  oar  souls  prosper. 


Jandary  9. — "  He  will  be  our  guide  even  unto  death. — Psalm  xlviii,  14. 

This  assurance  comes  home  to  our  case  and  feelings.  We  are 
strangers  and  pilgrims  upon  earth.  We  resemble  the  Jews  in  the 
wilderness;  we  are  not  in  Egypt,  and  we  are  not  in  Canaan,  but 
journeying  from  one  to  the  other.  We  are  delivered  from  our  natural 
state,  but  before  we  can  enter  glor}-, 

"  We  have  this  desert  world  to  pass ;  "  A  dangerous  aud  a  tiresome  place." 

And  as  the  Jews  w^ere  not  left  to  themselves,  but  had  a  conductor,  so 
have  we — "  This  God  is  our  God  for  ever  and  ever;  he  will  be  our 
guide  even  unto  death."  How  perfectly,  how  infinitely  qualified  is 
he  for  this  office!  In  a  journey  it  is  unnecessary  for  the  traveller  to 
know  the  road,  but  the  guide  ought  to  know  it ;  and  when  Jie  is  well 
acquainted  with  it,  and  we  have  full  confidence  in  him,  we  shall  feel 
satisfaction,  notwithstanding  our  own  ignorance.  Abraham  went  out, 
not  knowing  whither  he  went,  but  he  knew  with  whom ;  and  Job, 
after  expressing  his  perplexities,  apd  the  successlessness  of  his  efforts 
to  explore  the  dispensation  he  was  under,  relieves  himself  with  this 
thought :  "  But  he  knoweth  the  way  that  I  take." 

••  Oh,  who  so  fit  to  choose  our  lot,  "  And  regulate  our  ways," 

as  he  who  sees  the  end  from  the  beginning ;  who  knows  all  our  walk 
ing  through  this  great  wilderness ;  who  cannot  mistake  as  to  what  is 
good  or  evil  for  us,  and  who  has  said,  "  I  w^U  bring  the  blind  by  a 
way  that  they  know  not,  I  will  lead  them  in  paths  that  they  have  not 
known ;  I  will  make  darkness  light  before  them,  and  crooked  things 
straight ;  these  things  will  I  do  unto  them,  and  not  forsake  them."  If 
we  had  a  wise  and  sure,  but  a  sullen  and  silent  leader,  it  would  deduct 
much  from  the  pleasure  of  the  journey.  But  our  guide  indulges  us 
with  constant  intercourse.  He  allows  us  to  address  1dm  whenever  we 
please,  and  in  eveiy  thing  by  prayer  and  supplication  to  make  known 


22  JANUARY  10. 

our  requests  ;  while  he  condescendingly  addresses  us,  talking  with  U3 
by  the  way,  and  opening  to  us  the  scripture.?.  He  is  also  equil  to  all 
our  exigencies.  Do  we  want  food,  refreshment,  rest?  He  car*  supply 
all  our  need,  according  to  his  riches  in  glory  by  Christ  Jesus.  Have 
we  storms?  "  He  is  our  refuge  and  strength,  a  very  present  help  in 
trouble."  Are  we  exposed  to  enemies?  "What  David  said  to  Abiathar 
who  had  fled  to  him  in  his  jeopardy,  he  says  to  us,  "  Abide  with  me, 
for  he  that  seeketh  thy  life  secketh  my  life,  but  with  me  thou  slialt  be 
in  safeguard."  I  should  not  be  afraid  of  the  sights  and  bowlings  ol" 
the  wood,  if  I  had  a  lion  at  my  right  hand  every  step,  and  could  de- 
pend upon  his  fidelity ;  a  lion  is  the  strongest  among  beasts,  and 
turneth  not  aAvay  for  any.     More  than  this  is  our  privilege. 

•  A  thousand  savage  beasts  of  prey  "  But  Juduh's  Lion  guards  tlie  way, 

"  Around  the  forest  roam ;  "  And  guides  the  traveller  home." 

What  human  patience  could  bear  with  our  manners  and  provoca- 
tions? What  creature  conductor  is  there  but  would  throw  up  Jiis 
charge  long  before  the  journey's  end  ?  But  he  does  not  cast  away  his 
people.  He  iiever  leaves  nor  forsakes  them.  This  is  their  comfort; 
this  is  their  hope ;  this  is  their  security:  the  long-suffering  of  our  God 
is  salvation.  "  I,  the  Lord,  change  not ;  therefore  yc  sons  of  Jacob 
are  not  consumed." 

Yes,  he  will  be  our  guide  "  even  unto  death;'"  that  is,  till  the  jour- 
ney is  over,  and  all  its  cares  cease.  But  is  nothing  more  neccssaiy  ? 
TO  death  is  much,  but  through  death  seems  better.  When  we  coins 
to  the  entrance  of  the  gloomy  passage,  it  is  pleasing  to  think  that  he 
is  at  the  other  side,  and  Avill  receive  us  to  himself;  that  Avhere  he  is, 
there  we  may  be  also.  But  how  am  I  to  get  through?  "  My  flesh 
and  my  heart  failcth," 

"  Oh,  if  my  Lord  would  come  and  meet —      "  Fly  fearless  through  Dcalli'siroii  gat?, 
"  My  soul  would  stretch  her  wings  in  haste,    "  Nor  feel  the  terrors  as  she  pass'd."' 

Well,  this  case  is  provided  for — all  is  insured.  He  will  be  v^-ith  us 
THROUGH.  "  Yea,  though  I  wall<  ihrougji  the  valley  of  the  shadow  ol 
death,  I  will  fear  no  evil,  for  thou  art  vAth  me:  thy  rod  and  tliy  staif 
they  comfort  me," — Amen. 


January  10. — "  A  devout  man,  and  one  that  feared  God  with  all  his  house, 
nrhich  gave  much  alms  to  the  people,  and  prayed  to  God  alway," — Acts,  x,  'J. 

We  should  beware  of  general  and  indiscriminate  reflections  upon 
communities  and  professions.  They  are  injurious,  and  tend  to  make 
and  keep  the  parties  what  they  find  they  are  generally  supposed  to  be 
They  are  unjust;  for  there  are  always  exceptions.  And  they  are  ui> 
genercus;  for  the  more  temptations  men  have  to  resist,  the  move  evils 
they  have  to  subdue,  the  more  difficulties  they  have  to  struggle  vrith — ■ 
the  more  deserving  and  commendable  is  the  individual  that  succeeds ; 
or  rather,  the  more  is  the  grace  of  God  glorified  in  him.  Can  theie 
be  no  excellency  connected  with  arms  ?  In  tJie  New^  Testament  we 
meet  with  no  less  than  four  centurions,  and  all  are  spoken  of  wiiii 
approbation — the  centurion  who  came  to  our  Lord  on  thf,  bchali'  ol 
his  servant — the  centurion  (hat  watched  and  confessed  at  the  cross — 
the  centurion  that  behaved  so  courteously  to  Paul  in  his  voyage,  end 
Cornelius,  here  spoken  of. 


JANUARY  11.  23 

He  is  supposed  to  have  been  a  proselyte,  but  he  was  not.  Yet  he 
"worshipped  God,  the  knowledge  of  whom  he  probably  obtained  by 
residing  with  his  men  in  Judea.  He  was  a  "  devout  man,"  and  three 
fine  unions  are  mentioned  in  his  character  and  conduct. 

A  union  o^  personal  and  relative  duty:  "  He  feared  God  with 
all  his  house."  This  was  like  Joshua,  who  said,  "  As  for  me  and 
my  house,  we  will  serve  the  Lord :"  not  my  house  without  myself, 
nor  myself  without  my  house ;  but  I,  and  my  house.  If  we  are  godly 
ourselves,  we  shall  surely  give  evidence  of  it  by  instructing,  and  ad- 
monishing, and  impressing  those  who  are  placed  under  our  care. 
And  in  vain  shall  we  use  the  means,  if  we  counteract  them  by  our 
own  example.     We  must  do,  as  well  as  teach. 

A  union  o?  piety  and  morality ;  gave  alms  and  prayed.  Piety 
is  more  than  prayer,  and  morality  is  more  than  alms ;  yet  alms  and 
prayer  are  not  only  parts,  but  essential  parts  of  them,  and  they  can 
never  be  separated.  Some  talk  of  their  lov^e  to  the  gospel,  and  their 
communion  with  God,  who  are  hard-hearted,  and  close-handed. 
"  But  whoso  hath  this  world's  good,  and  seeth  his  brother  have  need, 
and  shutteth  up  his  bowels  of  compassion  from  him,  how  dwelleth 
the  love  of  God  in  him  ?"  Others  stand  fair  with  their  fellow  crea- 
tures, and  are  distinguished  by  liberality  and  kindness,  yet  they  have 
no  fellowship  with  the  Father  and  his  Son  Jesus  Christ ;  they  live 
without  God;  they  indulge  their  sensual  passions,  and  imagine  that 
charity  covers  a  multitude  of  sins  ;  "  But  pure  religion,  and  undefiled 
before  God  and  the  Father  is  this,  to  visit  the  fatherless  and  widows 
in  their  affliction,  and  to  keep  themselves  unspotted  from  the  vrorld." 

A  union  of  the  real  and  eminent  in  religion:  "  He  gave  much 
alms  to  the  people,  and  prayed  to  God  alwayP  There  cannot  be 
the  eminence  of  grace  ^vithout  the  reality ;  but  there  may  be  the 
reality  without  the  eminence.  We  should  be  thankful  for  a  day  of 
small  things,  but  we  should  seek  after  a  day  of  great  ones.  We 
should  add  to  the  essentials  of  religion,  its  excellencies  too.  We 
should  not  only  have  life,  but  have  it  more  abundantly. 

As  to  our  temporal  condition,  we  should  be  content  with  such  things 
as  we  have ;  but  contentment  does  not  become  us  in  divine  things. 
There  we  should  be  ambitious.  There  we  should  be  covetous.  We  need 
more.  And  more  is  attainable.  Let  us,  therefore,  enlarge  our  desirea 
and  our  hopes,  and  seek  to  be  filled  with  all  the  fullness  of  God. 

January  11.— "Where  dwellest  thou?"— John  i,  38. 

This  question  was  addressed  to  our  Lord  by  two  of  John's  disciples. 
One  of  them  was  Andrew,  Simon  Peter's  brother — of  the  other  we 
are  ignorant;  but  they  w^ere  both  following  Jesus.  Then  Jesus  turn- 
ed, and  saw  them  following,  and  saith  unto  them,  "  What  seek  ye  ?" 
They  said  unto  him,  "Rabbi,  where  dwellest  thou  ?" 

Let  us  consider  the  principle  of  tlie  inquiry.  It  was  not  curiosity, 
but  regard.  It  was  as  much  as  to  say,  We  wish  to  be  better  acquaint- 
ed. John  had  spoken  of  him  highly,  and  they  had  just  seen  him  ; 
but  this,  instead  of  satisfying  them,  drew  forth 'their  desire  after  more 
intimacy.  Now  this  is  common  to  all  the  subjects  of  divine  grace, 
and  arises  from  their  love  to  Mm.    For  love  longs  to  be  near  the  ob- 


24  JANUARY  11. 

ject  of  attachment;  separation  is  painful;  distance  is  intolerable; 
while  intercourse  yields  a  pleasure  words  can  no  more  describe  than 
paint  can  express  light  or  heat.  Hence  the  believer  longs  to  be  with 
the  Savior.  "  Tell  me,  O  thou  whom  my  soul  loveth,  where  thou 
feedest,  where  thou  makest  thy  flock  to  rest  at  noon  ;  for  why  should 
I  be  as  one  that  turneth  aside  from  the  paths  of  thy  companions  ?" 
The  desire  ariseth  also  from  the  want  of  Mm.  What  can  I  do,  sayg 
the  Christian,  without  him  ?  he  is  my  deliverer,  my  helper,  my  guide, 
my  comforter.  The  earth  can  do  better  without  the  sun  than  I  can 
do  without  him,  the  sun  of  righteousness.  The  body  does  not  depend  so 
much  upon  the  soul  as  I  do  upon  him,  the  quickening  Spirit.  Who 
can  screen  me  from  the  condemnation  of  the  law  1  Who  can  re- 
Heve  my  burdened  conscience  ?  Whose  grace  is  sufficient  for  me,  to 
sanctify  me  in  prosperity,  to  sustain  me  in  adversity,  to  crown  me  in 
death  ?  "  Oh,  cast  me  not  away  from  thy  presence,  and  take  not  thy 
Holy  Spirit  from  me."  I  must  live  in  the  same  place,  the  same  house, 
the  same  room,  where  thou  dwellest — "  Where  dwellest  tliou  ?" 

But  let  us  find,  if  we  can,  an  answer  to  this  question.  "He  saith 
unto  them.  Come  and  see ;"  and  they  went,  and  "  saw  where  he 
dwelt."  In  a  general  way,  he  had  not  where  to  lay  his  head.  It  is 
not  probable  he  had  now  a  house  to  himself,  but  only  an  apartment 
hired  or  borrowed.  But  how  was  that  lodging  sanctified  and  honor- 
ed !  They  showed  Alexander,  when  in  Holland,  a  house  where  Peter 
the  Great  resided,  and  which  is  preserved  in  memory  of  him.  Many 
have  seen  at  Olney  the  alcove  where  Cowper  wrote  his  "  Task." 
Oh,  to  have  seen  a  dwelling  where  Jesus  resided  !  But  where  dwells 
he  now  ?  He  is  every  where,  but  he  is  not  said  to  dwell  every  where. 
Dwelling,  with  regard  to  him,  implies  preference,  and  abiding  with 
him,  delight.  First,  then,  he  dwells  in  heaven ;  and  this  marks  the 
place,  yea — this  makes  it.  "  Where  I  am,  there  shall  my  servants 
be  *'  "  Absent  from  the  bod)',  and  present  with  the  Lord."  Secondly, 
he  dwells  in  his  Church.  "  This."  says  he,  "  is  my  rest  for  ever ;  here 
will  I  dwell,  for  I  have  desired  it."  Thirdly,  he  dwells  in  the  sanc- 
tuary. "  In  all  places  where  I  record  my  name,  I  will  come  unto 
thee,  and  I  will  bless  thee."  "  Where  two  or  three  are  gathered  to- 
gether in  my  name,  there  am  I  in  the  midst  of  them."  And  there 
his  people  have  found  him,  and  exclaimed,  "Surely,  God  is  in  this 
place."  Fourthly,  He  dwells  in  the  heart.  He  will  reject  every 
other  residence  you  may  offer  him.  "My  son,"  says  he,  "give  me 
thine  heart ;"  and  from  every  believer  he  obtains  what  he  demands. 
Christ  dwells  in  his  "  heart  by  faith." 

This  may  be  called  enthusiasm  by  some  ;  but  it  is  the  language  of 
Inspiration.  "  Hereby  we  know  that  he  abideth  in  us,  by  the  Spirit 
which  he  hath  given  us."  Let  me  forbear  to  injure  and  insult  a 
Christian.  Let  me  revere  and  honor  him :  he  is  a  palace  of  the 
Prince  of  Peace;  a  temple  of  the  Lord  of  all.  Let  me  admire  the 
condescension  and  kindness  of  Immanuel,  God  with  us ;  and  if  I  am 
the  subject  of  this  residence,  let  me  not  only  rejoice  in  the  dignity 
and  privilege,  but  be  concerned  to  discharge  every  duty  I  owe  to  such 
a  distmguished  guest,  to  such  a  divine  inhabitant !  "  Let  the  words 
of  my  mouth,  and  the  meditation  of  my  heart,  be  acceptable  in  thy 
sight,  O  Lord,  my  strength  and  my  Redeemer." 


JANUARY  12.  25 

JANUARY  12. — "And  it  came  to  pass,  when  Pharaoh  had  let  the  people  »o, 
that  God  led  them  not  through  the  way  of  the  land  of  the  rhilistines,  al- 
though that  was  near;  for  God  s^aid,  L-est  peradventure  the  people  repent 
when  they  see  war,  and  they  return  to  Egypt;  but  God  led  the  people  about, 
through  the  way  of  the  wilderness  of  the  lied  Sea." — Exod.  xiii,  17, 18. 

There  were  two  ways  wliich  they  might  have  taken  to  their  des- 
tination. One  was  fiorn  the  north  of  Egypt  to  the  south  of  Canaan 
This  was  short  and  direct,  and  would  have  taken  but  a  few  days  as 
we  see  in  the  case  of  Jacob's  sons,  vv  hen  tliey  fetched  corn,  and  in 
the  rapid  incursion  of  Bonaparte..  The  other  was  very  much  far- 
ther, and  very  indirect,  and  yet  God  took  this;  and  instead  of  leading 
them  to  the  Isthmus  of  Suez,  he  conducted  them  to  the  border  of  the 
Red  Sea.  He  therefore  declined  the  common  road  which  the  people 
would  have  chosen,  and  which  every  one  else  might  have  reconi 
mended,  and  selected  the  most  unhkely. 

For  his  thoughts  are  not  our  thoughts;  neither  are  liis  ways  our 
ways.  And  the  promise  is,  "  I  Avill  bring  the  blind  by  a  way  that 
they  know  not ;  I  will  lead  them  in  paths  that  they  have  not  known: 
I  will  make  darkness  light  before  them,  and  crooked  things  straight." 
It  is  well  that  we  are  under  his  guidance,  for  the  way  of  man  is  not 
in  himself;  it  is  not  in  man  that  waiketh  to  direct  his  steps.  We 
know  not  what  is  good  for  us ;  and,  like  childrcni  left  to  themselves, 
we  should  soon  run  into  mischief.  We  are  too  ignorant,  too  selfish, 
too  carnally  minded,  to  choose  for  ourselves  safely.  How  was  it  witii 
the  Jews  in  the  time  of  Moses  7  They  must  have  flesh;  and  he  gave 
them  their  hearts'  desire,  but  sent  leanness  into  their  souls.  And  was 
it  not  the  same  in  the  days  of  Samuel  ?  They  would  have  a  king, 
and  he  gave  them  a  king  in  his  anger,  and  took  him  away  in  hts 
wrath.  And  how  has  it  been  with  ourselves  ?  Have  we  not  often 
been  imposed  upon  both  by  our  hopes  and  fears?  Have  we  not 
anxiously  desired  what  we  now  see  would  have  proved  injurious? 
And  have  we  not  been  eager  to  escape  what  we  now  know  has  proved 
a  blessing  ?  If  our  bones  have  not  been  broken,  have  we  not  been 
bruised  by  the  falls  of  our  own  rashness  and  folly  ?  If  we  have  not 
been  thrown  out  of  the  vehicle,  have  we  not  endangered  it  enousrh  to 
mduce  us  to  give  back  the  reins  into  the  proper  hands  ?  Surely  we 
are  not  yet  leaning  to  our  own  understanding,  but  committing  our 
way  unto  the  Lord.  Surely  vre  are  now  saying,  the  Lord  shall  choose 
our  inheritance  for  us. 

"  Since  all  the  (iownward  tracks  of  time,  "  O  who  so  fit  to  choose  our  let, 

"  His  watchful  eye  surveys ;  «  And  regulate  our  ways." 

It  is  acknowledged  that  the  course  deciined  "  was  near."  But,  God 
being  the  judge,  the  nearest  way  is  not  always  the  best.  Jacob,  in 
obtammg  the  blessing,  went  the  nearest  way  to  work  in  imposing 
upon  his  blind  father;  but  God's  way  would  have  been  better,  though 
it  would  have  taken  more  time.  Joseph's  dreams  might  have  been 
fulfilled  by  constraining  his  brethren  to  pay  him  immediate  obeisance. 
But  more  than  twenty  years  must  previously  elapse,  and  he  must  be 
sold  into  Egypt  as  a  slave,  and  be  imprisoned  as  a  criminal,  and  be 
released  as  an  interpreter,  and  possess  all  the  store  of  the  land  aa  a 
deliverer.     The  thing  was  true ;  but  tlie  time  appointed  was  lonff. 

Vol,  L  2 


26  JANUARY  12. 

Yet  the  Lord's  time  is  the  best ;  and  the  fmit  we  covet  will  be  much 
more  rich  and  wholesome  when  ripe,  than  if  seized  and  devoured 
while  green.  He  that  believeth,  therefore,  maketh  not  haste.  "  This 
world  IS  a  Mesech,  and  my  soul  is  vexed  with  the  conversation  of  the 
wicked.    Why  is  not  my  taste  gratified  ?  and  why  am  I  not  allowed 
to  enter  the  region  of  purity  and  peace?"    Because  your  principles 
are  to  be  tried  and  exem.plified.  Because  you  are  to  serve  your  gene- 
ration by  the  will  of  God.    "  How  long  have  I  waited  for  an  answer 
to  prayer,  for  a  dehverance  from  affliction,  for  a  sense  of  divine  favor?" 
And  are  ye  not  told  that  "  it  is  good  for  a  man  not  only  to  hope,  but 
quietly  to  wait  for  the  salvation  of  God  ?"  and  that  "  Blessed  are  all 
tlv^y  that  wait  for  him  ?"    The  order  of  nature  is  not  to  reap  as  soon 
as  the  seed  is  sown — Aveeks  and  months  of  varied  weather,  and  some 
of  .t  dreary  and  chilling^  are  introductory  and  preparatory  to  the 
harvest.  It  is  the  same  with  the  order  of  grace.  "  Be  ye  also  patient." 
God  doth  all  things  well ;  and  if  he  led  them  the  longest  way,  it 
was  the  right  way.     He  did  not  choose  it  arbitrarily,  but  lor  reasons 
founded  in  his  wisdom  and  kindness.     Some  of  these  reasons  are  not 
mentioned,  but  they  were  afterward  developed  ;  and  the  motive  here 
assigned  is  well  worthy  of  our  attention.     It  was  to  keep  them  from 
"  seeing  war" — especially  "  vmh  the  Phihstincs,"  into  contact  with 
whom  they  would  have  immediately  come  the  other  way.     At  pre- 
sent they  were  not  fitted  for  serious  conflict.     Their  spirits  had  been 
broken  by  oppression,  and  they  partook  of  the  timidity,  as  well  as 
meanness  of  slaves.  They  were  raw  recruits,  shepherds,  brickmakers. 
It  was  better  for  them  not  to  fight  for  awhile,  or  to  have  only  a  dis- 
tant brush  with  Amalek,  rather  than  be  plunged  at  once  into  a  san- 
guinary contest  with  veteran  foes,  inured  to  battle,  and  rendered 
courageous  by  victory.     How  instructive  is  this!    What  is  the  coun- 
terpart of  it?  He  knows  our  frame ;  he  remembers  that  we  are  dust. 
A  bruised  reed  will  he  not  break,  and  the  smoking  flax  will  he  not 
quench.    He  gathers  the  lambs  with  his  arm,  and  carries  them  in  his 
bosom.     He  affords  to  young  converts  some  peculiar  encouragements 
to  allure  them  on,  till  they  have  advanced  too  far  to  think  of  going 
back,  whatever  they  meet  with.     From  a  regard  to  their  weakness, 
and  want  of  experience,  for  a  time  he  hides  or  restrains  many  of  their 
enemies,  and  thus  secures  them  from  encounters  with  Avhich  more 
aged  Christians  are  familiar.     When  will  ministers  and  Christians 
learn  to  be  followers  of  God  ?     Under  their  guidance,  persons  wlio 
have  but  just  left  Egypt  are  often  involved  in  controversies  even  witli 
Philistines.     They  have  scarcely  entered  the  grammar  school  of  re- 
pentance, before  they  are  sent  to  the  university  of  predestination. 
Babes,  instead  of  being  fed  with  milk,  have  strong  meat  given  them, 
and  even  bones.     Their  hope  is  shaken,  and  their  comfort  destroyed, 
because  they  have  not  the  confidence  and  assurance  required  of  them. 
But  if  we  turn  to  the  conduct  of  our  Lord,  we  shall  see  that  every 
thing  is  not  to  be  advanced  at  once — every  thing  is  not  to  be  exacted 
of  afl,  and  in  all  circunistances.     Hear  Jiim.     "  I  have  yet  many 
things  to  say  unto  you,  but  ye  cannot  bear  them  novv^."    "  And  they 
said  unto  him,  Why  do  the  disciples  of  John  fast  often,  and  make 
prayers,  and  likewise  the  disciples  of  the  Pharisees,  but  thine  eat  and 
drinit?    And  he  sad  unto  them,  Can  ye  make  the  cliildren  of  the 


JANUARY  13.  27 

bridechamber  fast,  while  the  bridegroom  is  with  them  ?  But  tlie  days 
will  come  when  the  bridegroom  sirall  be  taken  away  from  them,  and 
then  shall  they  fast  in  those  days.  And  he  spake  also  a  parable  unto 
them:  No  man  putteth  a  piece'  of  a  new  garment  upon  an  old:  if 
otherwise,  tlien  both  the  new  maketh  a  rent,  and  the  piece  that  was 
taken  out  of  the  new  agreeth  not  with  the  old.  And  no  man  putteth 
new  wine  into  old  bottles;  else  the  new  wine  will  burst  the  bottles, 
and  be  spilled,  and  the  bottles  shall  perish.  But  new  wine  must  be 
put  into  new  bottles,  and  both  are  preserved." 

January  13. — "  The  goodcess  of  God  leadeth  thee  to  repentance. — Rom.  ii,  4. 

Repentance  is  indispensable  to  fallen  creatures.  And  though  it  be 
from  God,  as  well  as  all  the  blessings  annexed  to  it,  yet  there  is  an 
order  in  his  operations,  and  he  must  do  some  things  for  us  before  he 
can  do  others.  He  must  give  grace,  before  he  can  give  glory ;  and 
before  he  makes  us  happy  wiih  himself,  he  must  make  us  holy  like 
himself    Hence  we  read  of  "  repentance  unto  life." 

But  let  us  observe  the  manner  of  his  producing  this  repentance. 
We  are  led  to  it  hy  his  goodness — not  driven  by  the  terrors  of  the 
Ahnighty.  Cain,  Pharaoh,  Judas,  were  all  terrified  into  repentance  : 
and  there  was  nothing  in  their  experience  ingenuous  or  saving. 
Peter  was  led  to  repentance.  He  had  sadly  sinned,  and  denied  his 
Lord  with  cursings.  But  the  Lord  turned  and  looked  upon  Peter ; 
and  the  look  broke  his  heart,  and  "  he  went  out  and  wept  bitterly." 
And.  says  God,  "  thou  shalt  remember  and  be  confounded,  and  never 
open  thy  mouth  any  more,  because  of  thy  shame,  when  I  am  pacified 
toward  thee  for  all  that  thou  hast  done." 

In  the  Gospel  he  draws  with  the  bands  of  a  man  and  with  the  cords 
of  love.  And  the  repentance  here  spoken  of  is  the  tender  mother 
pulling  her  infant  to  her  knee,  while  chiding  him,  and  constraining 
the  little  offender  to  hide  his  blushing  face,  and  to  sob  out  his  heart 
into  her  bosom — not  the  stern  father,  drivmg  the  transgressor  from  his 
face  into  distance,  and  concealment,  and  dislike,  and  falsehood,  Or, 
if  it  be  the  father,  it  is  the  father  of  the  prodigal.  Impatient  of  pa- 
ternal restraint,  he  asked  for  his  portion  of  goods,  and  went  away  into 
a  very  far  country.  Soon  all  he  had  was  spent :  and  there  arose  a 
famine  in  the  land,  and  he  began  to  be  in  want;  and  he  went  and 
hired  himself  to  keep  swine — and  oft  he  looked  at  his  grovelling 
charge,  and  said,  '•  O  that  I  was  one  of  you,  and  could  eat  and  die, 
and  be  no  more."  He  even  fed  upon  their  vile  fare,  for  no  man  gave 
unto  him.  At  length  he  came  to  himself,  and  the  thought  of  home 
struck  liim.  "  There  is  bread  enougli  in  my  father's  house,  and  I 
here  perish  with  hunger.  I  will  arise  and  go  unto  my  father."  While 
he  was  yet  a  great  way  off,  hovering  about,  and  afraid  to  draw  nigh, 
his  father  saw  him,  and  had  compassion  on  him,  and  ran  and  fell  on 
his  neck  and  kissed  him.  He  had  prepared  a  confesgion,  acknowledg- 
ing the  vilest  guilt,  and  a  petition,  imploring  the  meanest  favor;  but. 
forgiving,  overflowing  love  prevented  the  expression  of  either.  "  Bring 
forth  the  best  robe,  and  put  it  on  him;  and  put  a  ring  on  his  hani 
and  shoes  on  his  feet ;  and  bring  forth  the  fatted  calf,  and  kill  it,  and 
let  us  eat  and  be  merry ;  for  this  my  son  was  dead,  and  is  alive  again  | 
he  was  lost,  and  is  found." 


28  JANUARY  14. 

He  felt  his  unworthiness  before,  but  he  was  a  thousand  times  more 
penitent  now.  "  What  a  father  have  I  sinned  against !  What  ex- 
cellence have  I  contemned!  Wliat  love  have  I  abused!"  How 
would  he  blush  and  weep,  as  he  was  not  only  clothed,  but  adorned; 
and  not  only  fed,  but  feasted.  How,  as  the  ring  touched  his  finger, 
and  he  was  conducted  into  the  room  of  mirth,  prepared  for  him! 
how,  almost  sinking  under  the  weight  of  obligation^  would  he  bii 
ready  to  say,  "  How  can  I  bear  all  this  ?"  And  would  not  the  lather 
be  more  endeared  to  him  by  forgiveness  than  by  birth?  And  after 
all  this,  would  he  be  able  to  stab  his  father  to  the  heart  ?  To  ofiend 
him?  To  grieve  hira  ?  Must  he  not  delight  to  obey  him  ?  and  ever}' 
moment  ask.  What  wilt  thou  have  me  to  do  ? 

Despair  hardens;  but  vvc  are  saved  by  hope.  Threatenings  may 
make  us  afraid  to  go  on ;  but  goodness  maizes  us  unwilling.  Terrors 
may  wrest  the  weapons  of  rebellion  out  of  our  hand;  but  goodness 
induces  us  to  hate  them,  and  throw  them  down — and  weep  over 
them — and  return  and  vow,  "  O  Lord,  other  lords  beside  thee  have 
had  dominion  over  us ;  henceforth  by  thee  only  will  we  make  men- 
tion of  thy  name." 

How  mistaken  then  are  many  with  regard  to  Christian  repentance. 
It  is  not  legal,  but  evangelical.  It  is  not  slavish,  but  filial.  It  is  not 
degrading,  but  connected  with  the  noblest  feelings  of  the  heart.  It  is 
not  desponding  and  miserable,  but  lives  in  the  comforts  of  the  Holy 
Ghost.  And  "  bieased  are  they  that  mourn,  for  they  shall  be  com- 
forted." 


January  14. — "  And  it  came  to  pass  the  third  day,  which  was  Pharaoh's 
birth-day,  that  he  made  a  feast  unto  all  his  servants;  and  he  lifted  up  the 
head  of  the  chief  butler,  and  of  tiie  chief  baker,  among  his  servants. — Gen. 
xl,  20. 

If  the  chief  butler  had  been  falsely,  and  the  chief  baker  had  been 
justly  accused,  the  providence  of  God  was  now  seen  in  the  clearing 
of  the  one,  and  the  punishment  of  the  other.  If  both  were  either 
equally  innocent  or  guilty,  here  was  an  instance  of  the  arbitrariness 
of  a  prince,  who  probably  prided  himself  in  his  absolute  authority, 
and  in  having  it  said,  "  Whom  he  would  he  slew,  and  v.'hom  he 
would  he  kept  alive."  Or,  perhaps,  he  designed  to  show  his  subjects 
that  he  would  be  known  both  in  the  exercise  of  mercy  and  judg- 
ment.   And  hence,  the  season  was  his  birth-day. 

The  birth-day  of  princes  has  been  anciently  and  generally  soicm- 
nized  aa  a  token  of  the  respect  due  to  their  sovereignty :  but  it  has  often 
been  abused,  and  given  rise  to  wickedness  and  mischief  We  see  this 
in  the  case  of  Jeroboam.  At  the  commemoration  of  his  birth,  intem- 
perance rioted;  and  the  intoxication  of  the  king  himself  injured  his 
health,  and  made  him  forgot  his  dignity  in  his  joining  familiarly  with 
low  buffoons  and  jesters  :  "  In  the  day  of  our  king  the  princes  have 
made  him  sick  with  bottles  of  wine :  he  stretched  out  his  hand  with 
ecorners."  And  how  was  it  on  a  similar  occasion  with  Herod  ?  "  Herod 
on  his  birth-day  made  a  supper  to  his  lords,  high  captains,  and  chief 
estates  in  Galilee" — the  daughter  of  Herodias  danced— the  king  was 
excited  — and  John  was  beheaded  I 

But,  in  almost  every  rank  of  life,  the  usage  prevails,  of  persons  ob- 


JANUARY  14.  29 

eemng  with  some,  degree  of  festivity  tlie  day  of  their  birth.  The 
Ihino-  is  lawful  in  itself,  if  it  be  ueed  liiwfully.  It  might  be  ueed  pro- 
fitahTy.  But  our  pious  forefathers  made  it  a  day  of  relative  iiitei?- 
cour.-?e  and  congratulations,  yet  a  day  also  of  pious  feeling  and  regard. 
And  surely  it  should  be  made 

A  day  of  ihanU'sgiving  to  the  Author  and  Giver  of  hie— For  our 

{jeing— for  the  rank  we  occupy  in  the  scale  of  creation— for  the  counr 
try  and  family  in  which  we  were  brought  forth— for  our  civil  and  re- 
ligious advantages— and  lor  our  preservation  through  so  many  perils 
— anu  when  so  many  have  been  cut  off. 

—A  day  of  humiliation— That  we  were  shapcn  in  iniquity,  and  in 
ein  did  our  mother  conceive  us— that  we  went  astray  from  tlie  womb 
—that  our  transgressions  are  innumerable,  and  our  trespass  is  gone 
up  into  the  verylieavens- and  that  we  have  not  improved,  as  we 
oiight  to  have  done,  any  of  our  privileges—"  I  do  remember  my 
faults  this  day." 

A  day  of  reflection — That  as  there  is  a  time  to  be  born,  so  there 

is  a  time  to  die— that  so  much  of  life  is  already  passed  av/ay  as  a 
shadovv'— that  when  a  few  years  come,  we  shall  go  the  way  \yhencc 
we  shall  not  return — that  our  continuance  here  is  as  uncertain  as  it 
is  short— that  we  may  never  see  this  day  again— and  if  we  do  not— 
where  shall  we  be  when  it  returns  ? 

—A  day  of  prayer— That  we  may  so  number  our  days  as  to  ap- 
ply our  hearts  unto  wisdom— that  we  may  obtain  pardoning  mercy 
and  renewino-  grace — that  we  may  be  prepared  for  all  the  duties  and 
trials  that  lie%etbre  us— that  vdiether  we  live  we  may  live  unio  the 
Lord,  or  whether  w^e  die  we  may  die  unto  the  Lord ;  bo  that  living 
and  dying  we  may  be  the  Lord's.  ^ 

Happy  they  w^ho,  Vithout  complaining  of  their  lot,  or  being  im- 
patient'to  be  irone,  yet  know  that  the  day  of  their  death  is  better  than 
the  day  of  their  birth.  Though  for  them  to  live  is  Christ,  to  die  is 
gain  ;  and  every  returning  birth-day  tells  them,  "  So  much  nearer 
your  lieaveniy  home,"  ,  ./.  , 

But  how  dreadful  the  state  of  tho::-e  who  know,  and  if  tney  ccn- 
Pilder,  they  must  know^— that  every  year  advances  them  so  much 
away  from  all  they  love ;  and  brings  them  so  much  nearer  a  world 
in  wiiicli,  as  they  have  no  hope,  so  after  which  they  can  have  no  de- 
sire. If  conscience  be  not  stupified,  and  all  thought  banished  by  com- 
pany and  gayety— a  birth-day  to  them  is  far  from  enviable.  Verses 
may  be  wntten;  addresses  may  be  received  ;  smiles  may  be  put  on: 
but  even  in  laughter  the  heart  is  sorrowful,  and  the  end  of  that 
mirth  is  heaviness.  i     i-    i      * 

What  a  diifcrence  in  the  twc  following  references  to  the  birtli  ot 

the  individuals.  .  •,       i        v  i 

"Who,"  says  Voltaire,  "can,  without  horror,  consider  the  whole 
world  as  'the  empire  of  destruction  ?  It  abounds  with  wonders  ;  it 
also  abounds  with  victims.  It  is  a  vast  field  of  carnage  and  contagion. 
Every  e])ec!es  is  without  pity  pursued  and  torn  io  pieces,  through  the 
earlh  and  air,  and  water.  In  man  there  is  more  wretcheJnessthan  in 
all  the  other  animals  put  together.  He  loves  life,  and  yet  he  knows 
that  he  must  die.  If  he  en]oys  a  transient  good,  he  suffers  var-ous 
cvil^  and  is  at  last  devoured  by  worms.    This  knowledge  is  his  fatal 


so  JANUARY  15. 

prerogative :  other  animals  have  it  not.  He  spends  the  transient  mo 
ments  of  his  existence  in  diffusing  the  miseries  which  he  suffers ;  in 
cutting  the  throats  of  his  fellow  creatures  for  pay;  in  cheating  and 
being  cheated;  in  robbing  and  being  robbed;  in  serving,  that  he 
might  command ;  and  in  repenting  of  all  he  does.  The  bulk  of  man- 
kind are  nothing  more  than  a  crowd  of  wretches,  equally  criminal 
and  unfortunate  ;  and  the  globe  contains  rather  carcasses  than  men. 
I  tremble  at  the  review  of  this  dreadful  picture  to  find  that  it  con- 
tains a  complaint  against  Providence  itself;  and  I  wish  I  had  never 

BEEN    BORN." 

Now  let  us  hear  the  language  of  the  excellent  Hallyburton,  who 
died  as  he  lived,  full  of  confidence  in  God.  "I  shall  shortly  get  a 
very  different  sight  of  God  from  what  I  have  ever  had,  and  shall  be 
made  meet  to  praise  him  for  ever  and  ever.  O  the  thoughts  of  an 
incarnate  Deity  are  sweet  and  ravishing.  O  how  I  wonder  at  mysell 
that  I  do  not  love  him  more,  and  that  I  do  not  admire  him  more. 
What  a  wonder  that  I  enjoy  such  composure  under  all  my  bodily 
pains,  and  in  the  view  of  death  itself.  What  a  mercy  that-,  having 
the  use  of  my  reason,  I  can  declare  his  goodness  to  my  soul.  I  long 
ibr  his  salvation  ;  I  bless  his  name  I  have  found  him,  and  die  rejoic- 
ing in  him.  O  blessed  be  God  that  I  was  born  !  O  that  I  was 
where  he  is.  I  have  a  father  and  mother,  and  ten  brothers  and  sis- 
ters, in  heaven,  and  I  shall  be  the  eleventh.  O  there  is  a  telling  in 
this  Providence,  and  I  shall  be  telling  it  for  ever.  If  there  be  such  a 
glory  in  his  conduct  toward  me  now,  what  will  it  be  to  see  the  Lamb 
in  the  midst  of  the  throne  ?   Blessed  be  God  that — ever  I  was  born." 


January  15. — "Unto  thee,  O  Lord,  do  I  lift  up  my  soul." — T&.  xxv,  I. 

It  is  not  easy  to  do  this.  We  are  naturally  sluggish  and  grovel- 
ling. Who  has  not  reason  to  acknowledge,  with  shame  and  sorrow, 
"  My  soul  cleaveth  unto  the  dust  V  It  is  easy  enough,  in  duly,  to 
lift  up  our  hands,  and  our  eyes,  and  our  voices ;  but  it  is  another  thing 
to  come  even  to  his  seat,  to  enter  into  the  secret  of  his  tabernacle, 
and  to  hold  intercourse  with  the  God  of  heaven.  And  yet,  without 
this,  v>^hat  is  devotion  ?  And  how  unanswerable  will  our  services  be 
to  the  requisition  of  Him  wdio  is  a  Spirit,  and  seeketh  sucli  to  worsliip 
him  as  w^orship  him  in  spirit  and  in  truth? 

And  without  this  a  real  Christian  is  no  more  satisfied  than  God 
He  will  not.  indeed,  from  a  principle  of  duty,  undervalue  the  means 
of  orace,  and  neglect  private  and  public  devotion ;  but  he  is  disa])- 
pointcd  unless  he  can  lift  up  his  soul  unto  God.  And  this  marks  the 
spiritual  worshipper.  He  is  not  distinguished  by  always  enjoj^ing 
liberty  and  fervor  in  his  holy  exercises,  but  he  mourns  the  want  of 
them;  while  the  formalist  looks  no  further  than  the  performance 
itself,  and  returns  from  the  House  and  Throne  of  God,  without  ever 
inquiring  whether  he  has  had  communion  with  Him. 

It  is  the  spirituality  of  religion  that  befriends  enjoyment.  Nothing 
yields  us  pleasure  but  in  proportion  as  the  heart  is  engaged  in  the 
pursuit.    How  dull,  how  tiresome  are  those  tasks,  in  which, 

"  In  vain  to  heaven  wc  lift  our  cries,  "  And  leave  our  fouls  beliind." 


JA.^UARYI6.  81 

But  it  is  good  to  draw  near  to  God.  Then  there  is  a  sacred  charm 
that  keeps  our  thoughts  frorn  wandering,  and  we  attend  on  the  Lord 
witiiout  distraction.  Then  we  feel  no  weariness  of  spirit.  We  call 
ihe  Sabbath  a  deUght.  We  find  his  words,  and  eat  them.  And  our 
meditation  of  Him  is  sweet. 

And  when  such  a  worshipper  comes  forth,  he  will  be  ready  to  say- 
to  aU  he  meets,  "  That  which  we  have  seen  and  heard  declare  we 
unto  you;  that' ye  may  have  fellowship  with  us;  and  truly  our  fel- 
lowship is  Avith  the  Father,  and  wnth  his  Son  Jesus  Christ.  And  His 
recommendations  are  likely  to  have  some  effect.  For  his  profit  will 
apfiear  unto  all  men.  His  face  shines.  His  heart  speaks.  His  life 
speaks.  His  character  speaks.  He  must  be  impressive  and  influen- 
tial. He  will  be  felt — in  the  family — in  the  church — and  in  the  world. 
He  cannot  but  do  good,  even  without  pretension — without  efibrt. 

"  When  such  a  man  familiar  with  tlie  skies, 

"  Has  fiJled  his  urn  wliere  those  pure  waters  rise; 

"  And  once  more  mingles  with  us,  meaner  things, 

"  'Tis  e'en  as  if  an  angel  shook  iiis  wings— 

"  Iinmorial  fragrance  fills  the  circuit  svide, 

"  Which  tells  us  whence  hii  treasures  are  supplied." 


January  15. — "  I  know  the  thor.ffbts  that  I  think  to'.vard  you,  saith  the 
Lord;  thoughts  of  peace,  and  not  of  evil,  to  give  you  an  expected  end." 

Jer.  xxix,  11. 

What  can  the  people  of  God  desire  more  ?  They  are  here  assured 
by  Himself  that  he  thinks  of  them ;  that  he  knows  his  thoughts 
toward  them;  that  they  are  kind  in  their  nature,  thoughts  oi^ peace, 
and  not  of  evil;  and  that  they  regard  an  end,  allowing  and  requiring 
cvpectation^  to  bring  them  to  an  eccpccted  end. 

He  designed  and  procured  the  Jews  good  in  Babylon  ;  but  the  ran- 
somed of  the  Lord  were  to  return,  and  come  to  Zion.  "  After  seventy 
years  be  accomplished  at  Babylon,  I  will  visit  you,  and  perform  my 
good  word  toward  you,  in  causing  you  to  return  to  this  place."  Here 
we  see  what  was  their  expected  end.  And  what  did  it  prefigure  but 
'•  the  end  of  our  laith,  even  the  salvation  of  our  souls" — "the  end, 
everlasting  life,"  The  Christian  is  now  on  the  sea,  encountering 
many  a  wind,  and  feeling  many  a  fear;  but  the  voyage  will  end,  and 
he  will  be  brought  into  the  desired  haven.  He  is  now  on  a  journey, 
and  he  is  often  discouraged  because  of  the  way ;  but  it  will  end  in  a 
better  country,  and  at  his  Father's  liouse,  where  are  many  mansions. 
He  is  now  in  a  warfare;  and  though  it  be  a  good  one,  it  is  trying 
and  painlul.  But  the  strife  will  soon  end,  and  the  head  exchange 
the  lieimet  for  "  the  crown  of  glory  that  fadeth  not  away." 

But  what  characterizes  the  posture  of  the  believer's  mind  with  re- 
gard to  this  ?  Expectation.  He  is  looking  for  that  blessed  hope.  He 
is  waiting  for  the  Savior  from  hea\'en.  For  he  is  now  saved  by  hope. 
Every  thing  now  leads  him  forward  Creatures,  ordinances,  his 
connexions,  his  experience,  every  thing  in  his  painful  and  in  his  plea- 
sant feelings  ;  all,  all  says,  "  Arise,  and  depart  hence,  for  this  is  not 
your  rest."  Human  expectation  is  seldom  justified  by  the  event.  If 
the  votary  do  not  miss  his  aim,  he  is  disappointed  in  his  object^  his 
heart  siglu  in  the  midst  of  his  success.     But  let  the  Christian's  ex- 


32  •  JANUARY  16. 

pectation  l)e  as  great  as  even  the  Scripture  can  make  it,  the  Blessed- 
ness ilsfilf  will  be  much  greater,  and  the  fruition  will  induce  the  ac- 
knowledgment, "  The  half  was  not  told  nie."  Yet  the  expectation 
IS  very  distinguishable  from  the  confidence  of  the  presumptuous. 
Natural  men  find  it  a  very  easy  thing  to  hope,  because  they  hope 
without  any  proper  sense  of  their  unworihiness  and  guilt ;  they  hope 
without  examination,  without  evidence,  uninformed  and  unauthoiizcd. 
It  is  one  of  the  first  works  of  the  Spirit  of  God  to  break  up  this  state 
of  mind  J  and  then  the  man  can  say  with  Paul,  "  I  was  alive  without, 
the  law  once ;  but  when  the  commxandment  came,  sin  revived,  and  I 
died."  Yet,  while  he  for  ever  shuts  this  door  of  hope,  he  opens  ano- 
ther; he  turns  him  from  the  law  to  the  gospel ;  from  self  to  the  Savior; 
from  going  about  to  establish  his  own  righteousness,  to  submit  himself 
to  the  righteousness  which  is  of  God.  Hence  arises  what  the  apostle 
calls  "  a  good  hope  through  grace  f  and  the  goodness  consists  not 
so  much  in  the  strength  of  the  confidence,  as  in  the  solidity  of  the 
foundation,  and  the  clearness  and  fullness  of  the  warrant.  Our  Lord 
speaks  of  two  builders,  the  one  he  calls  a  fool,  and  the  other  a  wise 
man.  But  the  difference  between  them  was  not  so  much  in  the  edifices 
vhemselves,  as  in  the  ground-work.  Both  structures  looked  fair  enough 
to  the  passenger,  but  the  house  of  the  former  v*'as  built  upon  the  sand, 
and  the  storm  carried  it  away,  while  that  of  the  latter  stood  every 
assault,  for  it  was  founded  on  a  rock.  What  a  sandy  base  has  the 
hope  of  many.  Kow  certainly  and  easily  will  it  be  overthrown — the 
expectation  of  the  sinner,  the  worldling,  the  hypocrite,  and  the  Pha- 
risee. But  the  Christian's  hope  maketh  not  ashamed ;  it  rests  on  the 
foundation  laid  in  Zion,  and  the  possesvsor  cannot  be  confounded, unless 
God  can  become  a  liar,  and  be  chargeable  with  perjury  ;  for  he  has 
not  only  promised,  but  sworn  ;  and  "  because  he  could  swear  by  no 
greater,  he  swore  by  himself." 

Keep  much  alive  this  expectation.  Let  nothing  shake  its  confi- 
dence. Let  nothing  obscure  the  object,  or  the  ground  of  it.  It  can 
do  wonders,  and  will  produce  a  thousand  advantages  in  proportion  as 
it  is  realized. 

I  repair  to  the  believer  who  is  fully  exemplifying  it ;  and  I  find  him 
dead  to  the  world,  and  "  all  that  earth  calls  good  and  great."  And 
what  is  the  cause?  "  An  expected  end."  He  has  looked  within  tlie 
vail,  and  seen  the  glory  that  excel leth.  The  sun  has  rendered  invisi- 
ble the  glow-worms,  and  the  stars  too. 

I  find  him  satisfied  with  an  inferior  condition  in  life,  and  thougii 
denied  many  indulgences  with  which  the  children  of  tins  generation 
abound.  And  what  is  the  reason?  '•  An  expected  end."  They  are 
at  home,  says  he,  but  I  am  not. 

"  Their  hope  and  portion  lie  below,  "  'Ti?  all  the  hnppincss  they  know." 

Cut  I  am  a  stranger  and  pilgrim,  T  am  at  an  inn ;  it  yields  me  but 
few  entertainments,  or  even  acconmiodations — so  much  the  better.  It 
might  otherwise  tempt  and  detain  me  :  but  now  it  urges  me  on. 
And  what  makes  him  so  cheerful  in  his  trials  ?    "  An  expected  end." 

"  A  hopo  so  much  diviuc,  "  May  trials  well  endure." 

And  this  hope,  says  he,  I  have  as  anchor  of  the  soul,  both  sure  and 
Bteadfast :  and  "  I  reckon  that  the  sufferings  of  the  present  time  are 


JANUARY  17.  33 

not  rvorthy  to  be  compared  with  the  glory  which  shall  be  revealed." 
This  expected  end,  also,  pays  he,  animates  me  in  all  the  difficulties 
attending  a  coarse  of  obedience.  If  hope  actuates  to  sucli  exertions, 
hard.shi|S,  and  eacrifices,  the  Bons  of  learning,  fame,  and  wealth, 
should  /ever  be  cold,  or  discouraged,  with  the  certainty  before  me 
of  an  eternity,  an  infinity  of  all  good?  This  too,  says  he,  composes 
me  in  the  pi-ospect,  and  reconciles  me  to  the  approach  of  death.  _  In 
itself,  it  is  far  t>om  pleasant,  but  it  is  the  right  way  to  a  city  of  habita- 
tion; a  departure  to  be  with  Christ,  which  is  tar  better.  He  also  can 
make  the  exit  as  gentle  as  the  issue  is  glorious.   However  this  may  be, 

"  'Tis  there  for  ever  I  shall  dwell,  "  Jesus,  on  thee  our  hope  depend^-, 
"  With  Jesus  ill  the  realms  of  day ;  *'  To  lead  us  ou  to  thine  abode; 

«'  Then  I  shall  bid  tliesc  fears  iirewell,  "  Assured  our  hope  will  make  anienda 
«•  And  he  will  wipe  my  tears  away.  "  For  all  our  toil  upon  tiie  road." 


Jajtoary  17. — *  The  law  was  our  schoolmaster,  to  bring  us  unto  Christ.  ' 

Gal.  iii,  14. 

What  law  ?  Three  kinds  of  law  were  given  to  the  Jews.  It  is  not 
necessary  to  exclude  either,  though  the  last  is  principally  intended. 

The  judicial.  This  regarded  their  policy  as  a  nation;  regulated 
their  conduct  toward  each  other ;  and  determined  their  civil  crimes 
and  penalties.  Even  this  led  to  Christ;  especially  the  right  of  re- 
demption, which  lay  with  the  nearest  of  kin  ;  and  the  provision  of  the 
cities  of  refuge.  Happy  they  who  have  fled  for  reliel'  to  him  that 
was  prefigured  by  them. 

The  ceremonial.  Tliis  prescribed  their  worship,  and  enjoined  a 
multitude  of  services  and  sacrifices  which  were  all  shadows  of  good 
things  to  come,  but  the  body  was  Christ.  It  would  be  endless  to  par- 
ticularize. The  tabernacle,  the  mercy-seat,  the  altar,  the  table  of 
ehew-bread,  the  paschal  lamb— all  these  led  to  him,  and  derived 
their  importance  from  the  relation.  And  hence  those  who  deny  their 
typical  use  have  always  spoken  depreciatingly  of  them.  The  Jews 
were  in  the  infancy  of  the  Church ;  and  these  ceremonies  were  like 
pictures  placed  over  the  child's  lessons :  or  the  vv-hole  economy  may 
be  considered  as  a  star  to  the  travellers  in  search  of  the  Consolation 
of  Israel,  going  before  them  tdl  it  stood  over  where  the  young  child 
was — and  then  disappearing. 

The  nwral.  This  was  of  universal  and  perpetual  obligation;  being 
founded  not  on  any  positive  appointment  or  authority,  but  in  the  na- 
ture of  man,  and  Vac  relations  between  him  and  God;  and  between 
him  and  his  fellow  creatures.  The  substance  of  it  is,  to  love  God  pu- 
premely,  and  our  neighbor  as  ourselves.  Is  this  unreasonable  ?  Can 
God  himself  dispense  with  it  ?    Can  he  require  less? 

Now  this  leads  us  to  Christ,  first,  by  convincing  us  of  sin;  for  hy 
the  law  is  the  knowledge  of  sin.  It  is  owing  to  men's  ignorance  of 
this  law  they  think  so  well  of  themselves.  ^  Did  they  know  that  it 
ranks  all  omissions  of  duty  in  the  number  of  sins;  that  it  extends  to 
the  state  of  the  heart,  as  well  as  of  the  life  ;  and  to  our  motives  anc 
principles,  as  well  as  our  actions,  selt-abased  they  would  cry  out, 
"  Enter  not  into  judgment  with  thy  servant,  for  in  thy  sight  shall  no 
man  living  be  justified." 

Becondly.  by  showing  us  our  danerer.     This  results  from  trans- 

2*     " 


34  JANUARY  18. 

gression :  for  the  curse  enters  with  all  sin.  "  Cursed  is  every  one 
that  continueth  not  in  all  things  written  in  the  book  of  the  law  to  do 
them."  If  you  were  in  a  room,  whei'e  there  was  a  dead  lion,  you 
need  not  be  afraid.  But  if  while  you  were  walking  by,  he  should 
come  to  life,  and  rise  upon  his  feet,  and  glare  his  eye-balJs,  and  begin 
to  roar,  as  he  revived,  you  would  die  with  fear.  So  it  was  with 
Paul — "  I  was  alive,"  says  he,  "  without  the  law,  but  when  the  com- 
mandment came,  sin  revived,  and  I  died." 

Thirdly,  by  gendering  despair  of  life  by  it.  Here  again  the  Apostle 
tells  us,  that  his  death  to  the  law  was  also  by  it.  "  I  throvgh  the  law 
am  dead  unto  the  law,  that  I  might  live  unto  God."  Thus  the  ex- 
tremity of  the  danger  makes  us  call  out  for  a  deliverer.  Famine  lec- 
tured back  the  Prodigal  to  his  father's  house;  and  disease  drives  the 
patient  to  apply  to  a  physician,  which  he  w^ould  otherwise  neglect, 
and  submit  to  a  remedy  which  he  would  otherwise  reject.  "  The 
law  is  our  schoolmaster  to  bring  us  unto  Christ." 

The  law,  therefore,  is  good  if  it  be  used  lawfully,  and  ministers 
ought  to  preach  it.  Some  pass  under  a  greater  law  work  than  others ; 
but  let  none  question  the  genuineness  of  the  relief  they  have  obtained, 
because  they  have  not  experienced  much  terror  and  distress.  This 
terror  and  distress  are  b\it  in  the  order  of  means;  and  the  design  of 
them  is  answered  if  we  are  brought  to  Christ,  and  acquiesce  in  his 
Ralvation. 

— Every  one,  therefore,  that  hath  heard  and  learned  of  the  Father 
Cometh  unto  him,  and  can  find  encouragement  no  where  else.  And 
him  that  cometh  unto  me,  says  the  Savior,  I  will  in  no  wise  cast  out. 


January  18. — "  I  had  not  thought  to  see  thy  face ;  and  lo,  God  hath  shewed 
me  also  thy  seed." — Gen.  xlviii,  11. 

This  was  the  language  of  the  dying  Jacob,  when  Joseph  presented 
to  him  his  two  sons,  Manasseh  and  Ephraim. 

We  behold  in  it  his  piety.  He  owns  God  in  his  indulgences — He 
has  shown  me.  Our  comforts  are  sanctified  and  rendered  doubly  sweet 
when  we  receive  them  all  from  his  hand.  Let  others  live  without 
God  with  them  in  the  world;  I  would  acknowledge  him  in  all  my 
ways.  Let  them  ascribe  their  successes  and  enjoyments  to  chance, 
or  to  the  power  of  their  friends,  or  to  their  own  diligence  and  skill;  I 
would  give  him  the  glory  that  is  due  only  to  Ids  name ;  and  remem- 
ber that  whatever  be  the  medium  of  my  comfort,  he  is  the  source ; 
that  whatever  be  the  instrument,  he  is  the  author.  "  The  blessing  of 
the  Lord,  it  maketh  rich,  and  he  addeth  no  sorrow  with  it." 

Observe,  also,  his  language ;  his  expectation  was  more  than  ex- 
ceeded. We  remember  the  sad  relation  of  Joseph's  loss,  and  the  gai  • 
ment  dipped  in  blood,  by  which  his  grief  was  deluded,  though  not 
relieved.  "  And  he  kncAV  it,  and  said,  It  is  my  son's  coat;  an  evil 
beast  hath  devoured  him :  Joseph  is  without  doubt  rent  in  pieces.  And 
Jacob  rent  his  clothes,  and  put  sackcloth  upon  his  loins,  and  mourned 
for  his  son  many  days.  And  all  his  sons  and  all  his  daughters  rose  up 
to  comfort  liim ;  but  he  refused  to  be  comforted  ;  and  he  said.  For  I 
will  go  down  into  the  grave  unto  my  son  mourning.  Thus  his  father 
wept  lor  him."    For  many  years  he  never  dreamed  of  his  survival: 


J 


JANUARY  18.  35 

bet  aJded,  "Joseph  is  not,  and  Simeon  is  not,  and  will  ye  take  Ben- 
amin  airay  ?  All  these  tilings  arc  against  me."  In  process  of  time, 
lo-A-ever,  all  this  gloomy  couclasion  was  contradicted:  "And  they 
told  him,  saying.  Joseph  is  yet  alive,  and  he  is  governor  over  all  the 
land  of  Egypt.  And  Jacob's  heart  fainted,  for  he  believed  tiiem  not. 
And  they  told  him  all  the  words  of  Joseph,  which  he  had  said  unto 
tiiem  :  and  when  he  saw  the  waggons  which  Joseph  had  sent  to  carry 
him,  the  spirit  of  Jacob  their  father  revived  :  and  Israel  said,  It  is 
enough ;  Joseph  my  son  is  yet  alive  :  I  will  go  and  see  him  before  I 
die."  By  and  by  this  was  fulfilled  ;  "  And  Joseph  made  ready  his 
chariot,  and  went  up  to  meet  Israel  his  father,  to  Goshen,  and  pre- 
sented himself  unto  him  ;  and  he  fell  on  his  neck,  and  wept  on  his 
neck  a  good  while.  And  Israel  said  unto  Joseph,  Now  let  me  die, 
since  I  have  seen  thy  face,  because  thou  art  yet  alive." 

Something,  however,  was  still  wanting.  Joseph  had  sons ;  and 
these  would  be  peculiarly  endeared  to  Jacob.  At  length  he  embraces 
them^  as  well  as  the  father — "I  had  not  thought  to  see  thy  face;  and 
lo,  God  hath  shewed  me  also  thy  seedy 

Is  this  the  only  instance  in  which  God  has  not  only  fnistrated  the 
fears,  but  surpassed  the  hopes  of  his  people  ?  When  Moses  was  in 
the  ark  of  bulrushes,  all  his  parents  could  have  hoped  for  would  have 
been  his  preservation,  or  faUing  into  the  hands  of  some  kind  individ- 
ual, who,  affected  with  his  infancy  and  suffering,  would  have  taken 
care  of  him — though  they  should  never  have  seen  him  more.  But 
Pharaoh's  daughter  finds  him,  and  adopts  him ;  and  his  mother  be- 
comes his  nurse,  and  he  is  educated  in  all  tjie  learning  of  Eg}'pt ; 
and  he  appears  the  deliverer  and  leader  of  Israel!  David  said,  1 
shall  one  day  perish  by  the  hand  of  Saul :  but  after  a  number  ot 
hairbreadth  escapes,  he  was  saved  from  all  his  enemies,  and  sat 
down  upon  the  throne,  '*  a  wonder  unto  many." 

How  many  are  there  in  whose  experience  this  remark  has  been 
exemplified,  as  to  temporal  things.  They  once  had  no  inheritance, 
not  so  much  as  to  set  their  foot  on  :  and  all  they  hoped  to  gain  by 
their  humble  effors,  was  only  bread  to  eat  and  raiment  to  put  on  ;  and 
lo !  he  has  given  them  not  only  subsistence,  but  competency  and  af- 
fluence. And  as  to  spiritual  things — the  penitent  remembers  how, 
wlien  awakened  out  of  his  sleep,  and  he  gazed  on  the  horrors  of  his 
state,  there  seemed  nothing  left  but  a  certain  fearful  looking  for  of 
judgment  and  fiery  indignation.  How  hard  did  he  find  it  to  hope  even 
for  deliverance  !  But  the  Lord  appeared  to  his  joy  ;  and  not  only 
spared  and  pardoned  him.,  but  enriched  and  ennobled  him  :  and  took 
him  not  only  into  his  service,  but  into  his  house  and  into  his  bosom. 
But  in  nothing  has  this  observation  been  more  frequently  verified 
than  in  the  dj-ing  experience  of  believers.  They  had  all  their  life- 
time been  subject  to  bondage  through  fear  of  death  ;  a  thousand  com-^ 
forts  had  been  imbittered  by  the  apprehension — but  this  did  not  affect 
their  safety  then;  and  when  their  departure  was  at  hand,  they  were 
filled  with  peace  and  joy ;  and  had  an  abundant  entrance  ministered 
unto  them  into  the  Savior's  everlasting  kingdom.  Some  who  had 
trembled  at  the  shaking  of  a  leaf  before,  have  then  displayed  a  cour- 
age amounting  to  more  than  heroism ;  and  those  who  had  shrunk 
back  from  speaking,  especially  concerning  themselves,  had  shouted 


r^G  JANUARY  19. 

aloud  upon  their  bedp,  and  sung  of  His  righteousness.  "  Ah  !"  says 
Dr.  Goodwin,  "Is  this  dying  ?  How  have  1  dreaded  as  an  enemy  thia 
emihng  friend  1"     To  die  is  gain. 

When  the  Glucen  of  Sheba,  though  accustomed  to  royal  magnifi- 
cence, witnessed  the  glory  of  Solomon,  she  exclaimed,  The  half  was 
not  toid  me.  So  the  believer,  after  all  the  reports  of  the  Scripture, 
all  the  earnests  and  foretastes  of  Heaven,  finds  it  to  be  a  glory  yet 
to  be  revealed  ;  and  Avhen  he  arrives  at  the  possession,  he  will  ac- 
Iniowiedge  that  eye  had  not  seen,  nor  ear  heard,  nor  had  entered 
into  the  heart  of  man  the  things  which  God  has  prepared  for  them 
that  love  him. 

I^et  all  this  scatter  our  doubts,  and  lead  us  to  say,  "Why  art  thou 
cast  down,  O  my  soul  ?  and  Avhy  art  thou  disquieted  within  me? 
Hope  thou  in  God:  fori  shall  yet  praise  him."  Especially  Ictus 
view,  through  the  force  of  this  truth,  all  our  future  duties  and  difficul- 
ties. We  are  not  to  limit  the  Holy  One  of  Israel.  What  is  impossible 
to  us,  is  easy  to  him.  His  thoughts  and  ways  are  as  far  abo\e  ours 
as  the  heavens  are  higher  than  the  earth  ;  and  he  is  able  to  do  for 
us  exceeding  abundantly  above  all  we  can  ask  or  think.  We  have 
read  of  an  Emperor,  who  said,  he  delighted  to  undertalce  enter 
prises  deemed  by  his  counsellors  and  captains  impracticable;  and  he 
seldom  fiiiled  in  them.  God  cannot  fail;  but  he  loves  to  surprise. 
He,  therefore,  turneth  the  shadow  of  death  into  the  morning.  At 
eventide,  says  He,  it  shall  be  light. 


January  19. — "And  Noah  walked  with  God." — Gen.  vi,  9. 

The  Apostle  gives  us  a  fine  representation  of  religion,  when  speak- 
mg  of  God,  he  says,  "with  whom  w^e  have  to  do."  We  have  to  do 
with  our  fellow  creatures  in  various  relations:  but  morality  must  be 
supported  by  piety,  and  flow  from  it.  It  is  with  God  we  have  prin- 
cipally to  do.  Oar  connexions  with  him,  our  expectations  from  him, 
our  obligations  to  him,  are  infinitely  supreme. 

Three  expressions  are  observable  ns  to  our  walking  with  regard  to 
God.  First,  we  read  of  "walking  after  the  Lord."  This  supposes 
him  to  be  our  leader  and  example ;  and  requires  us  to  be  followers  of 
him  as  dear  children.  "  Tliey  shall  walk  after  the  Lord,"  says  Hosoa. 
Secondly,  we  read  of  wali<ing  before  God.  This  supposes  him  to  be 
our  observer  and  witness — we  are  thus  always  in  his  sight.  "  Walk 
before  me,"  said  God  to  A.braham.  "  I  will  walk  before  the  Lord," 
says  David,  "in  the  land  of  the  living."  We  also  read  of  "walking 
with  God."  So  did  Noah  ;  so  did  Enoch  ;  so  does  every  partaker  of 
divine  grace.  But  this  seem.s  to  hold  him  forth  as  our  companion 
and  friend.  This  is  surprising;  but  so  it  is.  There  is  an  intercourse 
between  us — we  have  lellowsliip  one  with  another.  In  order  to  this, 
reconciliation  is  necessary  :  for  "how  can  two  vralk  together  except 
they  be  agreed  ?"  And  this  reconciliation  nuis^t  be  mutual.  It  is  not 
eaough  tliat  God  is  reconciled  to  us  through  the  blood  of  the  cross — 
we  must  be  also  reconciled  to  God,  and  love  his  presence,  and  choose 
his  way. 

For  walking  witJi  God  implies  a  oneness  of  course ;  and  supposes 
thai  we  advance  together  toward  the  same  end.     God's  aim  is  hia 


JANUARY  20.  37 

own  glory  ;  and  -vve  are  enjoined,  "  whether  we  eat  or  drink,  or  what- 
ever we  do,  to  do  all  to  the  glory  oi:  God."  As  far  as  we  obser\'e  this 
rule,  we  walk  with  God  ;  as  liir  as  we  neglect  it,  we  leave  God,  and 
go  in  another  direction. 

If  we  are  familiar  and  conversant  with  any  one,  we  unavoidably 
catch  something  of  his  spirit  and  manners,  tience  it  is  said,  "  He 
that  wallccth  w^ith  wise  men  shall  be  wise ;  but  a  companion  of  fool;! 
sliail  be  destroyed."'  If  I  walk  with  God  I  shall  resemble  him,  and  all 
will  take  knowledge  of  me  that  I  have  been  with  Jesus. 

Hov/  envied  would  the  man  be  that  was  allowed  to  walk  with  the 
king.  But  I  walk  with  the  King  of  kings,  and  the  Lord  of  lords. 
"  Such  honor  have  all  the  saints.''  What  security  have  I  in  nearness 
1o  Him  ?  '•  He  is  at  my  right  hand  ;  I  shall  not  be  moved."  What 
can  I  want  ii'  I  have  Him  ?  "  My  presence  sliall  go  with  thee  ;  and 
1  will  give  thee  rest." 

"  Were  T  in  heaven  without  my  God,  "  And  while  this  earth  is  my  abode, 

"  "I'wouid  be  CO  joy  to  me :  "  I  long  for  noae  but  Thee." 

^  January  20.—"  Aud  prayino;,  the  heaven  was  opened,  and  the  Holy  Ghost 
descended  in  a  bodily  shape  like  a  dove  upon  him." — Luke,  iii,  22. 

We  may  consider  this  descent  three  ways :  as  an  answer  to  prayer, 
as  a  miraculous  testimony,  and  as  a  significant  emblem. 

He  had  just  been  baptized,  and  was  now  going  to  enter  on  his  pub- 
lic office,  and  we  are  told  he  prayed.  Whether  he  prayed  vocally, 
or  only  mentally,  we  know  not;  but  he  prayed  really.  And  if  prayer 
was  necessary  for  him,  can  it  be  needless  for  us?  And  he  prayed  ex- 
emplarily ;  and  has  taught  us  to  pray  after  w^e  have  been  engaged 
in  any  ordinance,  and  before  we  enter  on  any  undertaking.  He  also 
prayed  successfully.  Indeed,  the  Father  heard  him  always,  because 
he  always  prayed  according  to  the  will  of  God.  But  how  promnt 
w^as  the  answer !  It  reached  him  in  the  very  act  of  devotion.  "  And 
rsraijing;  the  heaven  was  opened,  and  the  Holy  Ghost  descended  in  a 
Dodily  shape  like  a  dove  upon  him."  It  was  the  same  in  the  transfigu- 
i-H'jon.  "  As  he  prayed,  the  fashion  of  his  countenance  was  alter'ed, 
and  his  raiment  was  white  and  glistening."  The  prayer  of  faith  is 
always  immediately  heard,  and  if  it  be  not  always  immediately  an- 
swerer!, it  is  not  from  a  want  of  disposition  in  God  to  bless  us,  but  be- 
cause he  is  a  God  of  judgment,  and  w^aits  to  be  gracious.  But  if  we 
consult^ the  Scripture,  and  appeal  to  our  own  experience,  and  espe- 
cially observe,  not  only  the  benefit  w^e  have  derived/rom  praver,  but 
in  it,  we  shall  know  that  he  is  a  God  at  hand,  and  not  afar  off;  and 
verify  the  truth  of  his  ovrn  word  :  "  It  shall  come  to  pass,  that  before 
they  call.  I  will  ansv/er ;  and  while  they  are  yet  speaking,  I  will 
hear." 

It  is  to  be  viev/ed  also  as  a  miracle ;  and  so  it  was  an  authentication 
of  his  divine  mission.  Hence  the  voice  that  accompanied  it — "  Thou 
art  my  beloved  Son;  in  thee  I  am  well  pleased."  Hence  John  was 
previously  informed  of  this  confirmation.  For  though  his  relation, 
vet  (to  preclude  all  collusion  and  management)  John  had  not  seen 
Jesus  before  this  event ;  but  was  tauglit,  when  they  met,  to  recognise 
him  by  it.    "  And  Jolm  bare  record  saying,  I  saw  the  Spirit  descend- 


38  JANUARY  20. 

ing  from  heaven  like  a  dove,  and  it  abode  upon  him.  And  I  knew 
him  not ;  but  he  that  sent  me  to  baptize  with  water,  the  same  said 
unto  mc,  Upon  whom  thou  shalt  see  the  Spirit  descending,  and 
remaining  on  him,  the  same  is  he  which  baptizeth  with  the  Holy 
Ghost."  John,  therefore,  could  not  but  be  instantly  and  perfectly  con- 
vinced :  "  And  I  saw,"  says  he,  "  and  bare  record,  that  this  is  the  Son 
of  God."  Nothing,  therelbre,  could  have  been  more  unsuspicious  and 
decisive.  The  sign  was  foretold — its  brilliancy,  form,  and  descent, 
were  obvious  to  sense — it  remained  on  him  for  a  considerable  time — 
and  all  was  in  the  presence  of  a  midtitude  of  spectators !  How  dif- 
ferent arc  the  miracles  of  the  gospel  from  the  prodigies  of  heathenism, 
and  the  lying  wonders  of  the  church  of  Rome ! 

But  in  whatever  visible  form  the  Holy  Ghost  had  alighted  upon  the 
Savior's  head,  the  miracle  would  have  been  the  same.  But  the  sym- 
bol would  not  have  been  the  same.  His  descending  in  "  a  bodily 
siiape  lihea  dove,^^  was  intended  to  be  an  emblem.  First,  an  emblem 
of  ttie  dispensation  he  had  to  announce.  The  law  is  called  a  fiery 
law,  and  it  worketh  wrath  to  every  transgressor.  The  nature  of  it 
was  intimated  even  in  the  very  manner  of  its  promulgation.  The 
mount  shook,  and  burned  with  fire.  There  was  blackness,  and  dark- 
ness, and  tempest,  and  the  sound  of  a  trumpet,  and  the  voice  of  words. 
The  people  could  not  endure  that  which  Avas  commanded.  And  so 
terrible  was  the  sight,  tliat  Moses  said,  I  exceedingly  fear  and  quake. 
But  grace  and  truth  came  by  Jesus  Christ.  And  how  ?  The  mo- 
ment he  is  inaugurated,  and  is  stepping  forth  to  preach  the  kingdom 
of  heaven,  the  heaven  opens — not  for  the  thunder  to  roll,  and  the 
lightnings  to  flash,  but  for  the  Holy  Ghost  to  descend  in  a  bodily  shape 
like  a  dove  upon  him  ! 

Did  the  dove  return  into  the  ark  with  an  olive  branch,  thereby  an- 
nouncing that  tlie  flood  had  subsided  ?  And  has  he,  with  a  leaf  in 
his  mouth,  ever  since  been  viewed  as  the  image  of  a  messenger  of 
peace?  Who  came  and  attested  deliverance  from  the  wrath  to 
come  ?  Who  came  and  preaclied  peace  to  them  that  were  far  off, 
and  to  them  that  were  nigh?  What  says  the  Church  ?  "  Rise  up, 
my  love,  my  fair  one,  and  come  away:  for  lo,  the  winter  is  past,  the 
rain  is  over  and  gone ;  the  flowers  appear  on  the  earth,  the  time  of 
the  singing  of  birds  is  come,  and  the  voice  of  the  turtle  is  heard  in 
our  land?"  But  who  was  the  harbinger  of  another  spring — of  a 
nobler  renovation  ?  Who  cries,  "  Come,  for  all  things  are  now 
ready?" 

Secondly,  an  emblem  of  his  personal  character.  All  the  love,  ten- 
derness, gentleness,  mildness,  for  which  the  dove  seems  always  to 
have  been  considered  as  a  kind  of  representative,  were  to  be  found 
m  him.  So  the  prophecies  going  before  had  described  him.  And  if 
ivc  observe  his  miracles,  if  we  enter  into  his  hfe.  his  whole  life  on 
enrth;  we  shall  see  him  going  about  doing  good.  How  kind  tc 
friends!  How  merciful  to  the  distressed!  How  gracious  to  the 
miilly!  How  ready  to  forgive!  How  patient  under  provocation! 
He  was  compassion,  alive  and  embodied. 

Thirdly,  an  emblem  of  the  temper  of  his  disciples.  For  there  must 
\)c  a  conformity  between  him  and  them.  In  all  things  he  has  the 
pre-emhience  ;  but  if  any  man  has  not  the  Spirit  of  Christ,  he  is 


JANUARY  21.  89 

none  of  hi.«.  He  that  is  joined  to  the  Lord  is  of  one  spirit — and  how 
did  the  Holy  Ghost  descend  u\>on  him  ?     As  a  dove. 

Estimate,  therefore,  your  leUgion  by  your  resemblance  ■  to  this 
mmge.  Do  not  judge  of  your  having  the  Spirit  by  opinions,  but 
principles ;  by  impressions,  but  dispositions ;  by  gifts,  but  grace. 
Some  fear  they  are  strangers  to  the  Spirit,  because  they  have  not  re- 
ceived it  in  a  particular  way ;  that  is,  after  great  terror  and  anguish 
of  soul.  This  is,  indeed,  sometimes  the  case;  but  it  is  not  always 
so.  In  this  manner  the  jailer's  religion  commenced ;  but  it  was  not 
thus  with  Cornelius,  nor  Lydia. 

Whatever  distress  or  horror  of  conviction  we  have  felt,  they  are 
nothing,  if  they  have  not  brought  us  to  Christ ;  and  if  we  have  been 
brought,  let  us  be  thankful  and  rejoice,  "  if  by  any  means."  The 
best  thing  is  to  judge,  not  by  the  manner  of  the  operation,  but  the 
influence  itself,  and  its  effects,  or  by  the  fruit  of  the  Spirit ;  and 
"  the  fruit  of  the  Spirit  is  love,  joy,  peace,  long-suffering,  gentleness, 
goodness,  faith,  meekness,  temperance.  Against  such  there  is  no 
law."  And  as  many  as  walk  according  to  this  rule,  peace  be  on  them, 
and  mercy,  and  upon  the  Israel  of  God." 


January  21. — "  And  the  Lord  said  unto  Closes,  Get  thee  up  into  this  mount 
Abarim,  and  see  the  land  which  I  have  given  unto  the  children  of  Israel. 
And  when  thou- hast  seen  it,  thou  also  shalt  be  gathered  unto  thy  people,  as 
Aaron  thy  brother  was  gathered." — Numb,  xxvii,  12, 13. 

Reflections  on  death  can  never  be  unseasonable  Avhile  we  are  in 
a  dying  world,  and  a  dying  church,  and  are  conscious  that  we  our- 
selves are  dying  creatures.  It  is  said,  God  sees  no  iniquity  in  his 
people.  But  he  has  threatened  to  visit  their  transgressions  with  a 
rod.  Some  tell  us,  that  sin  never  hurts  a  believer.  But  it  hurt  David 
and  Eli.  Moses  was  also  severely  chastised.  He  was  very  dear  to 
God,  and  could  plead  great  provocation ;  but  because  he  rebelled 
against  his  commandment  in  the  desert  of  Zin,  in  the  strife  of  the 
congregation,  he  was  excluded  the  land  of  Canaan ;  and  though  he 
was  ver}^  importunate,  he  could  not  obtain  a  repeal  of  the  trying 
sentenee.  But  in  judgment  God  remembers  mercy.  He  here  orders 
liim  to  die ;  but  the  order  is  attended  with  three  softenings  to  recon 
cile  him  to  it. 

First.  He  must  die — but  he  shall  previouslj^  go  up,  and  "  see  the 
land  which  the  Lord  has  given  to  the  children  of  Israel."  Some 
might  suppose  that  this  would  tantalize  him,  and  add  to  his  affliction 
at  the  loss ;  but  it  was  designed  as  an  alleviation,  and  it  was  accepted 
by  Moses  as  a  favor.  For  this  purpose  his  natural  sight  continued 
uninjured;  and  his  extent  of  vision  Avas  perhaps  also  enlarged.  Thus 
not  only  was  his  curiosity  gratified,  but  he  saw,  with  gladness  and 
praise,  the  goodness  and  truth  of  God's  promise  to  his  people ;  while, 
in  type,  he  hailed  the  prospect  of  a  better  country,  even  a  heavenly, 
and  which  he  was  going  to  enter.  O,  say  many,  apprehensive  now 
of  the  solemn  event, 

"  O !  could  we  make  our  douTlts  remove,  "  Could  ice  but  climb  where  Mosea  stood, 
"  These  gloomy  doubts  that  rise,  "  And  view  the  landscape  oVj  ; 

"  And  view  the  Can?.an  that  we  love,  "  Nor  Jordan's  stream,  nordeath's  cold  flooi, 
*•  With  unbeclouded  eyes!  "  Should  fright  us  from  the  shore.  " 


40  JANUARY  22. 

And  they  are  generally  indulged.  And  often  those  have  Keen  pecu- 
liarly favored,  who  all  their  life-time  have  been  subject  lo  bondage 
through  lear  of  death. 

Secondly.  He  mut3t  die — but  this  will  be  ^'  a  gathering  unto  his 
people."  To  Abraham,  and  Isaac,  and  Jacob,  and  Josejjh,  and  the 
Israel  of  God.  These  lie  so  prized  on  earth,  that  he  chose  rather 
to  suffer  artliction  with  the  people  of  God,  tlian  to  enjoy  the  pleasures 
of  sin  for  a  season.  Some  had  departed  that  he  had  known,  and 
numbei-s  that  he  had  not  known :  but  he  vvas  to  join  them — not  in  the 
Kime  grave,  for  he  was  buried  alone,  and  no  one  knov/s  of  his  sepul- 
chre unto  tliis  day  ;  but  in  heaven — not  as  to  his  body,  but  as  to  his 
soul,  whicii  was  to  be  united  with  the  spirits  of  just  men  made  per- 
fect.   The  believer  expects  a  family  meeting.    There,  says  he, 

"  There  my  best  friends,  my  kindred  dwell,  "There  God  my  Savior  reigns." 

Thirdly.  He  must  die — but  "  only  as  Aaron  his  brother  was  ga- 
thered." And  are  we  better  than  those  who  have  gone  before  us  ? 
And  is  there  any  reason  wdiy  we  should  be  exempted  from  their  loti 
The  previous  removal  of  the  pious,  especially  those  of  our  own  rela- 
tions, tends  to  render  death  more  familiar.  It  comes  near  enough  for 
us  to  view  it.  It  enters  our  very  apartments.  It  also  tends  to  dimJnish 
our  forebodings  and  despondency.  We  have  seen  that  God  was  bet- 
ter to  them  than  their  fears.  He  was  with  them  in  the  valley.  Their 
end  was  peace.  They  were  supported ;  they  v/cre  comforted — and 
we  thank  God,  and  take  courage.  Why  should  it  not  be  so  with  us? 
It  also  weakens  our  attachment  to  life.  We  have  fewer  attractions 
below,  and  so  many  more  above.  Who  has  not  felt  the  sentiment. 
"  Let  us  also  go  away,  that  we  may  die  with  him." 

Surely  the  bitterness  of  death  is  past. 

"  I  could  renounce  my  all  below,  "  And  run,  if  I  were  called  to  go, 

"  If  iny  Creator  bid ;  "  And  die  as  Moses  did." 


Jaxuaky  22.~"  And  they  said  one  to  another,  Did  not  our  heart  burn 
within  us,  while  he  talked  with  us  hy  the  way,  and  while  he  opened  to  us 
the  Scriptures  ?"— Luke,  xxiv  32. 

That  it^,  we  have  noiP  discovered  him.  How  is  it  that  Vv-e  did  not 
discover  him  earlier  ?  and  find  him  out  upon  the  road  !  Why  dia 
we  not  dir^tinguish  him  by  his  very  speaking — the  manner  of  it — tlie 
eflect  of  it — in  touching  and  animating  the  heart  ? 

Ah  !  my  soul,  it  is  thus  his  teaching  is  to  be  known — it  is  alwaj-g 
FEiT.  And  while  otiier  teachers  reach  only  the  ear,  he  penetrates 
the  heart,  and  causes  it  to  burn  with  ingenuous  shame,  with  abhor- 
rence of  sin,  with  holy  revenge,  Avith  love  to  his  name,  with  zeal  for 
his  glory,  and  earnestr.css  to  save  sinners. 

He  iihw  converses  with  us  by  tlie  way,  and  he  opens  to  us  the 
Scripture-,  and  he  docs  it  in  three  ways. 

First,  by  his  dis;)ensations.  As  the  word  explains  Providence,  so 
Providence  illustrates  the  word  How  many  passages  are  there  in 
the  Bible,  the  beauty  of  which  we  should  never  have  seen,  the  sweet- 
ness of  which  we  siinull  never  have  tasted,  the  force  of  which  we 
^should  never  have  felt,  had  it  not  been  for  ce-'-ain  events,  and  those 
chiefly  of  an  afflictive  kind.     These  drive  cs  lo  the  book,  never  so 


JANUARY  23.  41 

valued  as  in  the  day  of  trouble,  and  enable  us  to  read  with  other  cye^, 
and  with  other  light,  than  before. 

Secondly,  by  the  labors  ot^  his  serv'ants.  He  replenishes  his  minis- 
ters tJiat  they  may  dispense  to  others;  he  gives  them  the  tongue  ot" 
the  learned,  that  they  sliould  know  how  to  speak  a  word  in  season  to 
him  that  is  Aveary.  It  was  in  the  temple  David  wished  to  inquire; 
it  was  when  he  went  into  the  sanctuary  of  God,  that  he  seized  a 
clue  which  enabled  him  to  unravel  a  mystery  which  had  so  con- 
foundcd'and  distressed  him  before.  And  wiiile  hearing  the  word 
preacheJ,  have  not  our  doubts  been  often  solved,  our  fears  dispelled, 
our  fliith  and  hope  strengthened  ?  That  vrhich  was  general  before, 
has  been  particularized ;  that  which  was  distant,  has  been  brought 
home  to  our  appreheiisions ;  that  which  was  read  without  impression 
or  notice,  has  become  significant  and  interesting.  How  often  has  the 
Angel  ol'the  Church,  like  Hagar's  angel,  openeTi  our  eyes,  and  shown 
us  the  well. 

Thirdly,  by  the  agency  of  his  Holy  Spirit.  "  He  shall  lead  you 
mto  all  truth."  Means  do  not  render  his  influence  needless— revela- 
tion itself  does  not.  David  had  the  word  of  God,  but  he  kneeled  and 
prayed,  "  Open  thou  mine  eyes,  that  I  may  behold  vrondrous  thinga 
out  of  thy  law."  The  dial  tells  us  the  time,  but  the  sun  must  shine 
upon  it ;  the  compass  enables  the  mariner  to  steer,  but  i:ot  if  it  be 
placed  in  the  dark.  "  In  thy  light  v.-e  shall  see  light."  Here  is  the 
promise  at  once  to  d.-rect  and  encourage.  "  If  any  man  lack  wisdom, 
let  him  ask  of  God,  who  giveth  to  all  men  liberally  and  upbraideth 
not.  and  it  shall  be  given  him."  What  is  the  reason  why  many,  in 
the  greatness  of  their  folly,  for  ever  go  astray  ?  They  do  not  trust 
in  the  Lord  v\ath  all  their  heart,  but  lean  to  their  own  understand- 
ings; while  the  Avay-faring  man,  though  a  fool,  errs  not  therein; 
because,  made  sensible  of  his  ignorance  and  insufRciency,  he  in  all 
his  ways  acknowledges  God,  and  God  himself  directs  his'paths. 


Ja-n-uaky  23.—"  Knock,  and  it  shall  be  opened  unto  you."— Luke,  xi,  9. 

It  is  needless  to  prove,  tliat  by  this  action  our  Savior  intends 
prayer.  But  see  the  simplicity  and  fimiliaritv  of  his  comparisons, 
and  wonder  not  that  the  common  people  heard  him  gladly.  Volumes 
have  been  written  upon  the  subject  of  prayer;  but  he  who  spake  as 
never  man  spalce,  comprises  every  thing  in  one  word— knock.  The 
allusion  is  to  a  person  who  wishes  to  excite  attention,  in  order  to 
obtain  relief— he  knoclrs. 

Where  are  we  to  knock  ?  ''  I  am,"  says  the  Savior,  "  the  door.*' 
I  am  the  way,  the  tmth.  and  the  life :  no  man  cometh  to  the  Father 
but  by  me." 

When  are  we  to  knock  ?  "  :\,Iorning,  and  evening,  and  noon,"  savs 
David,  "  will  I  piay  and  cry  aloud."  '"  Prav  without  ceasing."  says 
Paul.  And,  says  our  Lord,  "  ^len  ought  always  to  pray,  and  not 
to  tamt."  '  A     -  ' 

For  what  are  we  to  Icnock?  AVe  may  in  every  thing,  by  prayer 
and  Fupplication,  make  known  our  requests  unto  God.  °But  we  are 
supremely  to  implore  all  spiritual  blessings,  because  these  are  bless- 


42  JANUARY  23. 

ings  for  the  soul  and  eternity.    Seek  ye  first  the  kirgtlom  of  GoJ  ana 
his  rif]^hteousness. 

How  are  we  to  knock  ?  Lvporiunatchj — we  cannot  knock  too  loud. 
Prayer  is  nothing,  unless  it  be  sincere  and  earnest.  God  -will  not  re- 
gard the  address  we  ourselves  do  not  feel.  Jacob  said,  "  I  will  not 
let  thee  go,  except  thou  bless  me:"  and  he  prevailed.  How?  Per- 
severingbj.  The  Lord  does  not  alway  immediately  appear  to  our 
joy.  ''  I  waited  patiently  lor  the  Lord,"  says  David,  "  and  at  last  he 
inclined  his  ear  unto  me,  and  heard  my  cry."  And,  "  blessed,"  it  is 
paid,  "  are  all  they  that  wait  for  him."  But  though  it  be  a  good 
tiling  for  a  man  not  only  to  hope,  but  quietly  to  wait  for  the  salvation 
of  God,  it  is  often  no  easy  thing.  The  delay  is  trying  in  itself;  but 
circumstances  may  render  it  more  so.  While  standing  at  the  door, 
the  weather  may  be  foul ;  or  those  passing  by  may  laugh  and  insult, 
for  they  are  full,  and  have  need  of  nothing :  or,  he  may  be  weak,  and 
ready  to  faint.  And  what,  while  thus  exercised,  can  keep  the  man 
knocking  and  waiting  ?  Kothing  but  a  sense  of  his  wants.  They 
are  so  pressing  that  he  must  succeed  or  perish.  Nothing,  but  hope, 
This  hope  may  be  sometmies  very  weak.  But  a  degree  of  it,  if  it  only 
amounts  to  a  mere  possibility,  is  necessary  to  preserve  him  from  aban- 
doning his  suit,  and  saying,  "  What,  should  I  wait  for  the  Lord  any 
longer?"  More,  however^  is  desirable  and  attainable:  and  here  is 
enough  to  say  to  him,  "  Wait  on  the  Lord,  be  of  good  courage,  and 
he  shall  strengthen  thy  heart :  wait,  I  say,  on  the  Lord."  Here  is  the 
command — "  Knock."     Here  is  the  promise — "  It  shall  be  opened." 

But  how  shall  I  plead?  I  knock  and  long  for  audience — and  yet  I 
draw  back,  and  seem  afraid  to  be  seen.  For,  wliat  can  I  say  ?  What 
does  the  beggar  sa}^?  He  is  not  at  a  loss.  He  knows  a  fine  dress  is 
not  necessary — it  would  be  contemned.  Yet  he  can  express  his  mean- 
ing, and  his  wants  and  feelings  make  him  eloquent.  Begin,  then, 
and  say — 

"  Eiicourag'd  by  thy  word  I  "  Waits  at  thy  mercy's  door ' 

"  Of  promise  to  the  poor,  "  No  hand,  no  heart,  O  Lord,  but  thine, 

"  Behold,  a  begg-ar,  Lord,  |      "  Can  help  or  pity  wants  like  miue." 

Yet  add— 

"  The  begi^ar's  usual  plea,  I  "  I  know  thou  wou!  J.'t  disdain  ; 

*'  Relief  from  men  to  gain,  |      "  And  pleas  whicli  move  thy  gracious  ear, 

"  If  offered  unto  thee,  "  Are  such  as  men  would  scorn  to  hear." 

There  are  five  of  these  pleas  urged  by  others,  whicli  you  must 
completely  reverse. 

How  often  does  the  beggar  plead  his  former  condition — '•'  He  ha? 
seen  better  days :  and  once  had  a  sufficiency  for  himself  and  others." 
But  this  must  be  your  language — 

«  I  have  no  right  to  say,  I  "  When  I  possessed  more : 

"  Tliat  thouffh  I  now  am  poor,  "  'I'hou  kuow'st  that  from  my  very  birth 

**  Yet  onre  there  was  a  day  1      "  I've  been  t!ie  poorest  wretch  on  earth." 

How  often  does  the  beggar  plead  his  innocency  or  goodness — "  1 
liave  been  reduced,  not  by  my  fault,  but  by  misfortune;  and  deservi 
pity  rather  than  censure."     But  your  language  must  be — 

'■  Not  can  I  dare  profess,  I  "  My  faults  have  been  but  few 

'•  As  beg^jars  often  do,  "  If  ihou  shouldst  leave  my  soul  to  starve, 

•  Thoiig'ii^great  is  my  distress,  |      "  It  would  be  \\  hat  i  well  deserve," 


JANUARY  2i.  43 

How  often  does  the  beggar  plead  the  unusualness  of  his  applica- 
tion— "  This  is  not  my  practice :  it  is  the  first,  and  shall  be  the  last 
time  of  my  importuning  you."     But  your  language  must  be — 

"  'Twere  follv  to  pretend  I  "  I'll  trouble  tliee  no  more  ; 

"  I  never  beirg'tl  before  ;  "  Tliou  often  hast  reliev'd  my  pain. 

"  Or  if  thou  now  befriend,  1      "  And  often  I  must  come  again." 

How  often  does  the  beggar  plead  the  smallness  of  the  boon — "  A 
very  little  will  suffice  me  :  I  ask  only  a  trifie."  But  your  language 
must  be — 

"  Tlioufrh  crumbs  are  much  too  good  I  "  ily  soul  can  satUfy. 

'•  For  such  a  dog  as  1,  *  O  do  not  frowu  and  bid  mc  go, 

"  No  less  than  children's  food  |      "  I  miKst  have  all  tliou  canst  bestow.' 

Men,  so  limited  are  their  resources,  are  afraid  of  more  applications 
than  they  can  relieve :  and,  therefore  enjoin  the  suppliant  secrecy ; 
and  he  promises  concealment.     But  your  language  must  be — 

"  Nor  can  I  willing  be  I  "  Their  wants  and  hunger  feel ; 

"  Thy  bounty  to  conceal  "  I'll  tell  lliem  of  thy  mercy's  store, 

"  From  others  who,  like  me,  |  "  And  try  to  send  a  thousaud  more." 

And  he  will  be  delighted  with  this.  He  commands  you  to  spread  his 
goodness,  and  to  invite  all  the  ends  of  the  earth  ! ! 

"  Thy  thoughts,  thou  only  wise  !  I  "  Above  the  earth  extend  ; 

"  Oar  thoughts  and  ways  transcend,  "  Such  pleas  as  mine  men  would  not  bear, 

"  Far  as  the  arched  skies  |     "  But  God  receives  a  beggar's  prayer." 


Ja.vuary  24. — "  Thy  blessing  is  upon  thy  people." — Psalm  iii,  S. 

— He  has  a  people,  and  we  need  not  ascend  into  heaven  and  ex- 
amine the  decrees  of  God  to  know  who  they  are.  The  Bible  is  our 
book  of  life  ;  there  the  hsirs  of  glory  are  written,  if  not  by  name,  yet 
by  character;  and  "  we  are  tiie  circumcision,"  says  the  apostle— 
"  who  worship  God  in  the  spirit,  and  rejoice  in  Christ  Jesus,  and  have 
no  confidence  in  the  flesh."  By  the  Scripture  let  us  judge  ourselves, 
and  be  anxious  to  ascertain  whether  we  are  in  the  number  of  his 
people,  for  they  are  the  most  important  and  enviable  people  upon 
earth.  They  are  not  commonly  distinguished  by  any  worldly  great- 
ness, and  they  have  many  enemies  who  consult  their  injury  j  but  the 
blessing  of  God  is  upon  them. 

— Upon  their  mercies.  This  takes  the  curse  out  of  them,  anil 
gives  them  a  relish  never  tasted  in  the  comforts  of  others.  "  1  will 
bless  thy  bread  and  thy  water." 

— Upon  their  trials.  And  they  as  much  need  a  blessing  upon 
their  daily  rod,  as  upon  their  daily  bread.  Without  this  ou^  afflic- 
tions will  do  us  no  good,  yea,  they  will  prove  injurious,  and  leave  us 
more  careless  and  impenitent ;  but  by  means  of  this  they  will  turn  to 
our  salvation,  and  yield  the  peaceable  fruits  of  righteousness  to  them 
that  are  exercised  therewith. 

— Upon  their  labors.  "  Thou  slialt  eat  the  labor  of  thy  hands; 
happy  shalt  thou  be,  and  it  shall  be  Avell  Vv'ith  thee."  Without  this, 
in  vain  we  rise  up  early,  and  sit  up  late,  and  eat  the  bread  of  sor- 
rows ;  it  is  he  that  giveth  his  beloved  sleep.  It  matters  not  what  we 
sow,  if  he  does  not  give  the  increase  ;  or  what  we  bring  home,  if  he 
blows  upon  it ;  or  "what  we  gain,  if  Ave  "  put  it  into  a  bag  with 


44  JANUARY  25. 

holes,"  "  Tlie  blessing  of  the  Lord,  it  mal.eth  rich ;  and  he  addeth 
no  sorrow  with  it." 

—Upon  thcir/aj/n7ie5.  The  house  of  Obed  Edom  was  blessed  for 
the  sake  of  tiie  ark,  and  the  thing  was  publicly  known.  "  1  have 
been  young,"  says  David,  "and  now  am  old,  yet  I  have  never  seen 
the  righteous  forsaken,  nor  his  seed  begging  bread."  The  genefation 
of  the  upright  shall  be  blessed. 

— Upon  their  souls.  Thus  they  are  blessed  with  light,  and  liberty, 
and  strength,  and  peace,  and  joy ;  yea,  they  are  blessed  with  all 
spiritual  blessings  in  heavenly  places  in  Christ." 

O,  Christian,  is  this  thy  experience  and  portion  ?  Rejoice  and  be 
gi-ateful.     What  can  equal  the  blessing  of  God ! 

But  remember  how  it  comes  upon  you.  The  source  is  his  free  and 
boundless  grace.  The  medium  is  the  Lord  Jesus ;  he  is  the  w^ay 
from  God  to  us,  as  well  as  from  us  to  God. 

Remember  liow  it  is  insured — by  the  truth  of  Hie  promise  and 
His  oath.  Of  this,  reminding  him,  you  may  plead  as  Jacob  did, 
"  And  thou  saidst,  I  will  surely  do  thee  good." 

Rem(^mher,  also,  how  it  is  to  be  enjoyed — in  the  use  of  means,  and 
in  obedience  to  his  will.     "  Blessed  are  they  that  do  judgment,  and 


.-. " 


keep  his  commandments  at  all  timei 

O  my  soul,  put  in  ibr  a  share,  and  pray,  "  Bless  me,  even  me  also, 
O  my  Father."  He  will  not,  cannot  refuse.  "  Their  hearts  shall 
live  that  seek  God." 


January  25. — ''And  it  came  to  pass  after  these  things,  that  one  told  Joseph, 
Behold,  thy  father  is  sick  :  and  he  took  with  him  his  two  sons,  Manasseh 
and  Ephraim.  And  one  told  Jacob,  and  said.  Behold,  thy  son  Josejjh  cometh 
unto  thee  :  and  Israel  strengthened  himself,  and  sat  upon  the  bed." — Gen. 
xlviii,l,2. 

After  a  very  cloudy  day,  Jacob  has  a  clear  and  calm  evening, 
and  it  is  but  an  evening.  He  is  now  called  to  go  the  way  of  all  the 
earth:  but  his  end  is  peace.  Some  die  sudden]}^  But  the  more 
common  road  to  the  house  appointed  for  all  living,  is  down  the  nar- 
row, miry,  da.rk,  dismal  lane  of  sickness.  The  former  is  a  privilege 
to  the  individual  him.self,  saving  him  from  "  the  pains,  the  groans, 
the  dying  strife:"  but  the  latter  befriends  more  his  ui-xllilness  by 
affording  him  opportunities  to  exercise  the  graces  of  the  Holy  Spirit, 
and  shov;ing  how  religion  ca:i  sustain  when  every  other  supj)ly  fails, 
and  refresh  when  every  other  spring  of  comfort  is  dried  up.  But 
we  are  not  to  choose  for  ourselves;  and  if  we  can  hope  that  the 
Savior  Avill  receive  us  to  himself,  we  may  well  leave  the  when,  the 
where,  and  the  how,  to  his  wise  and  kind  care. 

When  sickness  seizes  persons  in  early  life,  and  rem.oves  them  in 
the  midst  of  their  days  and  usefulness,  we  seem  surprised.  Yet 
v/hercfore?  Are  not  all  our  days  vanity?  And  if,  by  reason  of 
strength,  they  be  fourscore  years,  is  not  their  strength  labor  and  sor- 
row?    What,  then,  can  we  expect  at  one  hundred  and  forty-seven? 

Jacob  had  some  time  before  kept  his  bed,  and  Joseph  had  visited 
him;  but  seeing  no  immediate  danger  of  death,  he  had  returned. 
Now  the  case  assumes  a  more  threatening  character,  and  he  is  re- 
culled.     Doubtless  thcv  had  sent  to  another  being,  saying,  "  Lord 


JANUARY  25.  43 

behold  he  wliom  thou  love^t  is  sick ;"  but  they  cio  well  to  infcrm 
Joseph ;  and  Josejh  immediately  leaves  his  public  aftairs,  and  has- 
tens to  visit  him.  To  visit  the  sick  is  a  duty.  If  it  affords  the  sufferer 
no  effectual  relief,  it  is  soothing  to  show  our  regard,  our  sympathy, 
and  our  readiness  to  help.  It  is  ahvay  profitable  to  ourselves,  and  tar 
better  than  it' going  to  the  house  of  mirth.  For  here  the  heart  is  made 
betfe-,  more  serious,  and  more  soft.  Hence  the  dying  bed  is  shunned 
by  infidel  and  worldly  companions,  who  love  not  to  be  reminded  how 
soon  the  condition  of  others  may  be  their  own. 

How  affecting  is  it  to  visit  a  fellow  creature,  the  progress  of  whose 
disorder  is  saying  to  corruption,  thou  art  my  father,  and  to  the  worm, 
thou  art  my  motlier  and  my  sister.  But  O  !  to  see  a  dear  friend,  a 
beloved  relation,  a  revered  parent,  sinking  under  the  decays  of  na- 
ture, and  the  violence  of  disease !  It  is  a  sick,  dying  Jather,  who  had 
trained  him  up  under  an  affection  too  partial,  that  Joseph  visits. 
Though  death  does  not  follow  the  order  of  nature,  but  the  ap-point 
ment  oi'  GoJ  ;  }et,  while  parents  are  living,  there  seems  to  be  some- 
thing between  us  and  death ;  but  when  they  are  removed,  his  course 
seems  opens  to  us ;  and  we  naturally  deem  ourselves  the  next  objects 
of  assault. 

Joseph  goes  not  alone,  but  takes  his  two  sons,  Manasseh  and 
Ephraim,  with  him.  It  was  wise  and  well  in  Joseph  to  take  these 
youths  away  from  the  splendor  of  a  court,  to  see  the  end  of  all  men; 
to  view  a  dying  bed  dignified  with  more  than  a  palace  could  bestow; 
to  show  them,  at  their  entering  the  world,  a  servant  of  God  departing 
out  of  it;  to  enable  them  to  receive  his  admonition  and  blessing;  and 
to  be  reminded,  that  though  born  in  Egypt,  Egypt  was  not  to  be  their 
home,  but  while  incorporated  with  strangers,  they  were  to  seek  the 
heritage  of  Jacob,  God's  chosen. 

How  much  wiser  and  better  was  this,  than  the  conduct  of  many 
parents,  who,  instead  of  bringing  them  up  in  the  nurture  and  admo- 
nition of  the  Lord,  conduct  their  children  into  scenes  of  gayety  and 
dissipaticn,  exciting  and  feeding  the  pride  of  life,  and  making  provi- 
sion for  the  flesh  to  fulfil  the  lusts  thereof.  We  mourn  over  children 
that  are  bereaved  of  their  parents:  yet  one  is  sometimes  tempted  to 
wish  the  removal  of  some  wretched  fathers  and  mothers — hoping, 
that  if  these  examples  and  teachers  of  evil  were  withdrawn,  their 
children  would  find  it  good  to  bear  the  yoke  in  their  youth,  and  that 
the  Lord  may  take  them  up.  The  worst  orphans  are  those  who  have 
wicked  parents  alive  !  What  a  dreadful  meeting  will  there  be  here- 
after between  their  offspring,  and  those  fathers  and  mothers  who  not 
only  neglected  their  souls,  but  taught  and  encouraged  them  to  go 
astray !  Not  that  we  would  have  children  confined  to  religious  pri- 
sons, or  even  cells.  Hinder  them  not  from  seeing  and  enjoying  what- 
ever is  pleasing  and  instructive  in  the  ^vorld  of  nature,  and  the  won- 
ders of  art.  Keep  them  not  in  a  frozen  region,  that  shall  chill  and 
check  every  harmless  budding  of  mind  and  affection.  Let  your  piety 
itself  be  inviting,  not  rebuking  and  repulsive.  But,  O  ye  parents, 
keep  them  from  infidel  books;  from  vicious  associates;  from  every 
path  of  the  destroyer.  Allure  them  to  the  Bible,  to  the  Throne  of 
Grace,  to  the  grave  of  friendship,  to  the  chamber  where  a  dying  Jacob 
is  wailing  ibr  Gobi's  salvation — to  every  place  where  they  are  hkely 


46  JANUARY  20. 

to  meet  Him,  who  says,  "  I  love  them  that  love  mc,  and  they  that 
seek  me  early  shall  find  me." 


January  26. — "He  that  hath  wrought  us  for  the  self-same  thing  is  God, 
who  hath  also  given  unto  us  the  earnest  of  the  Spirit." — 2  Cor.  v,  5. 

This  self-same  thing  is  nothing  less  than  the  final  blessedness  of 
the  righteous,  which,  though  it  dotli  not  yet  fully  appear,  is  expressed 
in  the  Scripture  by  various  names  and  images.  It  is  called  in  the 
preceding  verses,  "  A  building  of  God,  a  house  not  made  with  hands, 
eternal  in  the  heaveiijij"  and  also  "  hie."  "  Mortahty  shall  be  sAval 
lowed  up  of  lifeP 

With  regard  to  this,  the  apostle  reminds  us  of  God's  work,  in  our 
preparation  for  the  whole ;  and  of  God's  gift,  in  our  possession  of  a  part. 

The  preparation  is  not  natural  to  us.  We  are  not  born  Christians, 
but  made  such ;  and  the  operation  is  no  less  than  di\'ine.  Creatures 
have  not  done  it,  nor  have  we  done  it  ourselves.  It  is  above  the  poAver 
of  education,  example,  and  moral  suasion.  He  that  hath  wrought  us 
for  the  self-same  thing  is  God.  But  the  work  is  as  necessary  as  it  is 
divine.  In  vain  should  we  have  a  title  to  glory,  without  a  meetness 
for  it.  Every  office,  every  state,  requires  a  qualification  for  it ;  and 
the  higher  the  state  and  the  office,  the  more  important  and  difficult 
the  qualification  becomes.  Happiness  is  not  derivable  from  any  thing, 
without  a  suitableness  to  it.  It  does  not  depend  upon  the  excellency 
of  the  object,  but  the  conformity  of  the  disposition.  The  acquisition 
must  be  icanted,  desired^  hoped  fov^  before  it  can  gratify  and  con- 
tent. Have  I,  then,  any  thing  in  me  that  could  find  happiness  in  the 
heaven  of  the  Scriptures? 

If  He  has  wrought  us  for  the  Avliole,  he  has  bestowed  upon  us  a 
part.  He  has  given  us^  also,  the  earnest  of  the  Spirit.  The  earnest 
is  not  only  to  insure — it  is  a  portion  of  the  payment ;  and  so  is  distin- 
guishable from  a  pledge,  w^hich  is  returned  at  the  completion  of  the 
agreement ;  for  the  earnest  remains,  and  goes  on  as  a  part  of  the  bar- 
gain. This  is  very  instructive.  It  tells  us  that  what  the  believer  has 
here,  in  the  possession  and  influence  of  the  Spirit,  is  not  only  indica- 
tive of  heaven,  but  like  it,  and  a  degree  of  it. 

Is  heaven  perfect  knowledge  ?  The  eyes  of  his  understanding  are 
now  opened ;  already  he  spiritually  discerns,  and  in  God's  light  sees 
light. 

Is  it  perfect  holiness  ?  He  is  already  delivered  from  the  power  and 
love  of  every  sin  ;  he  is  renewed  in  the  spirit  of  his  mind ;  he  delights 
in  the  law  of  God  after  the  inward  man. 

Is  it  perfect  happiness?  exceeding  joy  ?  fulness  of  joy  ?  pleasures 
for  ever  more  ?  But  even  now,  blessed  are  the  people  that  know  the 
joyful  sound.  There  remaineth  a  rest  for  the  people  of  God— but 
"  we  which  have  believed  do  enter  into  rest."  They  shall  enter  into 
peace — but  now  they  have  a  "  peace  which  passeth  all  understand- 
ing." They  shall  enter  the  joy  of  their  Lord— but  now,  "  believing, 
they  rejoice  with  joy  unspeakable,  and  full  of  glory."  They  will 
then  join  the  spirits  of  just  men  made  perfect — but  the  saints  are  now 
their  companions  and  their  delight.  They  will  then  dwell  in  his 
house,  and  be  still  praising  Him— but  they  are  already  attempt 


JANUARY  27.  47 

ing  and  commencing  this  work.    '•  I  will  blesg  the  Lord  at  all  times, 
his  praise  shall  continually  be  in  my  mouth." 

Such  experience  is  it  that  weans  them  from  the  world,  and  makea 
them  willing  to  depart.  Heaven  is  not  a  distant,  unknown  good. 
They  are  come  to  the  city  of  the  living  God.  They  are  partakers 
of  the  glory  that  shall  be  revealed.     They  have  everlasting  life. 


jAXfARY  27. — "  Aud  the  inhabitant  shall  not  say,  I  am  sick." — Isaiah 
jucxiii.  24. 

Who  can  say  so  here?  How  many  of  our  fellow  creatures,  the 
subjects  of  infirmity,  languor,  and  nervous  apprehension,  are  saying, 
"  I  am  made  lo  possess  months  of  vanity,  and  wearisome  nights  are 
appointed  to  me.  When  I  lie  down,  I  say.  When  shall  I  arise,  and 
the  night  be  gone  ?  I  am  full  of  tossings  to  and  fro  until  the  dawn- 
ing of  the  day."  Another  is  "  chastened,  also,  with  pain  upon  his 
bed,  and  the  multitude  of  his  bones  with  strong  pain  ;  his  flesh  is 
consumed  away  that  it  cannot  be  seen,  and  his  bones  that  were  not 
seen,  stick  out ;  yea,  his  soul  draweth  nigh  mito  the  grave,  and  hia 
life  to  the  destroyer."  There  are  few,  perhaps  none,  who  never  feel 
indisposition  or  siclmess. 

Sickness  is  the  effect  of  sin,  which  brought  death  into  the  world, 
and  all  our  wo.  It  now  (under  the  providence  of  God,  which  is  not 
only  punitive,  but  salutary)  subserves  various  purposes.  It  is  taken 
into  covenant,  so  to  speak,  with  the  godly,  and  is  one  of  the  paths  ot 
the  Lord,  which  to  them  are  all  mercy  and  truth.  It  checks  them  in 
going  astray.  It  frees  them  from  many  a  temptation  arising  from 
more  intercourse  with  the  world.  It  gives  them  the  most  sensible 
proofs  of  the  care,  and  kindness,  and  fidelity  of  their  Lord  and  Savior. 
He  knows  their  frame,  and  has  promised  to  be  with  them  in  trouble, 
and  to  comfort  them  on  the  bed  of  languishing — yea,  to  comfort  them 
as  one  whom  his  mother  comforteth ;  and  she,  while  none  of  her  chil- 
dren are  neglected  by  her,  will  be  sure  to  pay  the  most  tender  atten- 
tions to  the  poor  little  aching  invalid. 

Yet  sickness  is  an  evil  in  itself,  and  it  is  trying  to  flesh  and  blood. 
It  not  only  deducts  from  the  relish  of  all,  and  prevents  entirely  the 
enjoyment  of  some  of  our  outward  comforts ;  but  it  injures,  it  hinders 
the  performance  of  a  thousand  duties,  relative,  civil,  and  religious. 
It  also  often  brings  a  gloom  over  the  mind,  and  genders  unworthy 
apprehensions  of  God,  and  misgivings  of  our  spiritual  condition.  It 
not  only  shuts  us  out  from  the  loveliness  of  nature,  but  from  the  public 
means  of  grace,  and  fiHs  us  with  a  mournful  pleasure  at  the  thought 
of  seasons  when  we  went  in  company  to  the  house  of  God,  with  the 
voice  of  joy  and  gladness  to  keep  holy  day.  Hence  Hezekiah, 
anxious  to  ascertain  his  recovery,  asked,  "  What  is  the  sign  that  L 
shall  go  up  to  the  house  of  the  Lord  ?"  How  feelingly  has  Walts 
described  the  Lord's  prisoner  when  the  Sabbath  comes. 

**  Lo'  the  sweet  day  of  sacred  rest  returns, 

"  — — But  not  to  me  returns 

*  Rest  with  the  day.     Tea  thousand  hurrj'ing  thoughts 
»'  Bear  me  away  tumultuous,  far  from  heaveu 
"  And  heavenly  work;  alas!  ficsli  drags  me  down 
"  From  things  celestiaJ,aud  confines  my  sense 


48  JANUARY  28. 

"  To  present  maladies.    Unhappy  state! 

"  Where  the  poor  sj)irit  is  siihdued  t"  endure 

"  Unholy  idloness;  and  painful  absence 

"  From  God  and  hcav'n,  and  angels'  blessed  work; 

"  And  bound  lo  hear  the  agonies  and  woes, 

*'  That  sicklj'  flesh,  and  shutler'd  nerves  impose." 

Well,  soon  the  warfare  with  the  body  w^ill  be  accomplished,  and 
we  shall  put  ofl^  the  flesh,  and  be  in  joy  and  felicity.  And  as  tliere 
will  be  no  more  sin,  neither  will  there  be  any  more  pain ;  for  the 
former  things  are  all  passed  away, 

A  union  with  the  body,  were  it  to  rise  as  it  now  is,  would  be 
dreaded,  rather  than  desirable.  But  the  body  will  not  only  be  raised, 
but  improved;  improved  beyond  all  our  present  coii.nrehension,  but 
not  beyond  our  present  belief.  For  we  can  trust  Him  who  has 
assured  us,  that  though  it  be  sown  in  weakness,  it  shall  be  raised  in 
power ;  though  it  be  sow^n  a  natural  body,  it  shall  be  raised  a  spiritual 
body;  and  that  this  corruptible  shall  put  on  incorruption,  and  this 
mortal  shall  put  on  immortality.  We  shall  bear,  not  the  image  of 
the  earthly,  but  of  the  heavenly.  Our  bodies  will  not  be  made  like 
the  body  of  Adam  in  Paradise,  but  like  the  Savior's  own  glorioug 
body,  according  ^o  the  working  whereby  he  is  able  even  to  subdue  all 
things  unto  himself.  No  burdens,  no  depressions  then  !  No  clogs,  no 
confinements !  No  animal  wants !  No  debasing  appetites !  No 
unruly  passions  !  No  flattering  heart!  No  aching  head!  "The 
inhabitant  shall  no  more  say,  I  am  sick." 

"  These  lively  liopes  we  owe  I  "  We  would  adore  his  g^race  below 

"  To  Je«us'  dying  love :  |  "  And  sing  his  power  above." 


January  23. — "  In  the  wilderness  thou  hast  seen  how  the  Lord  thy  God 
bare  thee,  as  a  maa  doth  bear  his  son,  iu  all  the  way  that  ye  went,'' 

Deut.  i,  3i. 

The  image  is  parental.  In  another  part  of  this  book  the  reference 
is  to  a  parent  bird;  "  As  an  eagle  stirreth  up  her  nest,  fluttereth 
over  her  young,  spreadet.h  abroad  her  wings,  taketh  tliem,  beaicth 
them  on  her  wings,  so  the  Lord  alone  did  lead  him."  Here  the  allu- 
sion is  to  a  human  parent,  and  it  is  worthy  of  remark  how  often  the 
allusion  is  made  in  the  Scriptures.  Thus  to  mention  a  few  of  them: 
"  Like  as  a  father  pitieth  his  children,  so  the  Lord  pitieth  them  that 
fear  him."  "  I  will  spare  them,  as  a  man  spareth  his  own  son  that 
servetb  him."  "  If  ye,  being  evil,  know  how  to  give  good  gifts  unto 
yom  children,  how  much  more  shall  j^our  Father,  who  is  in  heaven, 
give  good  gifts  to  them  that  ask  him  ?"  The  softer  sex  is  also  adduced, 
and  matei^nal  tenderness  supplies  feeling,  as  well  as  thought.  "  As 
one  whom  his  mother  comforteth,  so  will  I  comfort  you."  "  Can  a 
woman  forget  her  sucking  child,  that  she  should  not  have  compassion 
on  the  son  of  her  womb  ?  Yea.  she  may  forget,  yet  will  not  I  forget 
thee." 

Observ^e  the  image  which  ISToses  here  employs.  It  regards  a  child, 
a  young  child;  for  it  is  too  weak  to  go  alone — it  is  borne.  The 
fattier  is  here  mentioned,  not  the  motlier ;  for  the  action  of  bearing 
requires  strength,  rather  than  tenderness.  The  mother  may  have 
been  dead.  When  one  parent  is  called  to  supply  the  place  of  both, 
an  increase  of  care  and  kindness  becomes  necessaiy,  and  is  socn  fc!t. 


JANUARY  28.  49 

Imagine,  therefore,  an  Israelite — deprived  in  his  journey  through  tlie 
wilderness  of  the  companion  of  his  life — perhaps  as  soon  as  she  had 
brought  him  forth  a  sen — perhaps  in  consequence  of  it.  The  child, 
thus  bereaved,  is  endeared  by  the  decease  of  the  mother,  and  he  takes 
it  and  bears  it.  How  ?  Sometimes  in  his  arras,  and  often  in  his 
bosom.  How?  Tenderly,  softly — now  pressing  it  to  his  hps,  now 
soothing  its  cries,  now  lulling  it  to  repose — feeding  it,  defending  it 
supplying  all  its  wants ! 

All  this  God  does  in  reality,  and  infinitely  more.  What  is  the 
goodness,  the  gentleness,  the  care  of  the  tenderest  being  on  earth, 
compared  with  the  disposition  and  kindness  of  God  toward  his  poo- 
pie !  When  an  image  is  applied  to  God,  v%^e  m.ust  separate  from  it 
all  its  imperfections.  A  father  may  be  unable  to  defend  a  child ;  he 
is  som.etimes  absent  from  it;  he  cannot  alwa^^s  be  awake  and  in- 
specting it ;  he  may  be  ignorant  of  the  cause"  of  its  complaint ;  he 
may  not  know  what  is  good  for  it ;  he  may  decline  in  affection,  and 
become  heedless  and  negligent;  he  may  become  cruel,  and  abandon 
his  charge.  But  nothing  of  all  this  can  apply  to  Him,  who  bears  us 
in  all  the  way  that  we  go. 

Yea,  we  must  not  only  strip  the  image  of  imperfection,  wlien  we 
apply  it  to  God,  but  we  must  attach  tifit  divinity.  Every  human 
relation,  however  complete,  is  yet  finite  in  its  exercise  and  excel- 
lence ;  but  his  attributes  arc  injiniie.  His  love  passeth  linowledge. 
"  He  is  able  to  do  tor  us  exceeding  abmidantly  above  all  that  we 
can  ask  or  think."  

Weir,  hast  thou  seen  in  the  wilderness  how  the  Lord  thy  God 
bare  thee,  as  a  man  doth  bear  his  son,  in  all  the  way  that  ye  went? 
Let  the  sight  affect  your  admiration,  and  induce  you  to  exclaim, 
"  Lord,  v.'hat  is  man,  that  thou  art  mindfol  of  him,  or  the  son  of  man, 
that  thou  visitest  him  ?"  We  talk  of  condescension ;  but  what  is 
the  difference  between  one  creature  and  another— one  worm  and 
another  ?  But  what  is  God !  what  are  we  !  how  mean,  unworthy, 
guilty  !     Let  it  draw  forth 

Your  gratitude,  and  call  upon  your  soul,  and  all  that  is  within  you, 
to  bless  his  holy  name.  •'  To  him  that  led  his  people  in  the  wilder- 
ness; for  his  mercy  endureth  for  ever." 

— Let  it  encourage  you. 

You  are  not  yet  come  to  the  rest  and  the  inheritance  which  tJie 
Lord  your  God  giveth  you ;  but  he  is  with  you  in  the  way,  and  with 
you  as  your  father ;  engaged  to  do  all  that  such  a  relation  requires. 
He  has  said,  "  I  will  never  leave  thee  nor  forsake  thee."  Reason 
from  the  past  to  the  future,  and  "  because  he  has  been  your  help, 
therefore  under  the  shadow  of  his  wings  rejoice."     Let  him  be 

Your  example.  Job  was  a  father  to  the  poor,  not  a  tyrant,  or  an 
overseer.  Be  hind^  as  well  as  bountiful.  Be  ye  followers  of  God. 
In  him  the  fatherless  findeth  mercy ;  let  him  find  it  in  you  also.  "  Be 
ye  merciful,  even  as  your  father  in  heaven  is  merciful."  Recommend 
him  to  others,  and  say  to  them,  "  Come  with  us,  and  we  will  do  you 
good,  for  the  Lord  hath  spoken  good  concerning  Israel."  Oh  thai 
the  young  who  are  entering  this  wilderness  world  would  place  them- 
selves under  his  care,  and  beseech  him  to  be  the  guide  of  their  youth. 
Oh  that  the  bereaved  would  think  of  Him  who  can  more  than  repair 

Vol.  I.  3 


50  JANUARY  29. 

the  losses  which  make  them  bleed.  "  When  my  father  ana  my  mothei 
forsake  me,  the  Lord  will  take  me  up." 


January  Ji9.— "  And  shall  leave  me  alone;  and  yet  I  am  not  alone,  because 
the  Father  is  with  me." — John,  xiv, 32. 

There  is  a  relation  between  Christ  and  Christians,  and  a  conformity 
founded  upon  it;  so  that  what  He  says,  they  may  subordinately  adopt 
as  their  own  language. 

There  are  cases  in  which  they  may  be  alone — and  there  are  cases 
in  which  they  ought  to  be  alone — and  there  is  one  case  in  which  they 
must  be  alone ;  and  yet  they  are  not  alone,  because  the  Father  ls 
with  them. 

They  may  be  alone  by  the  dispensations  of  Providence.  By  death, 
lover  and  friend  may  be  put  far  from  them,  and  their  acquaintance 
into  darkness;  and  bereavements  may  force  from  solitude  the  sigh, 
"  I  watch,  and  am  as  a  sparrow  upon  the  house-top."  They  have 
often  been  driven  out  of  society  by  the  wickedness  of  power.  '  Their 
connexions  have  abandoned  them  through  falseness,  or  deserted  them 
through  infirmity.  And  this  is  no  inconsiderable  trial.  Our  Savior 
felt  the  desertion  of  his  disciples,  and  said,  "  I  looked  for  some  to 
take  pity,  and  there  was  none,  and  for  comforter,  and  found  none;'- 
but  looking  upward,  he  said,  "  1  am  not  alone,  for  the  Fatlier  is  with 
me."  Joseph  was  separated  from  his  family,  and  sold  into  Egypt; 
but  the  Lord  was  with  Joseph.  John  was  banished  into  the  isle  of 
Patmos;  but  there  he  had  the  visions  of  the  Almighty,  and  was  in 
the  Spirit  on  the  Lord's  day.  "  At  my  first  answer,"  says  Paul, 
"  no  man  stood  by  me,  but  all  men  forsook  me ;  notwithstanding  the 
Lo7'd  stood  by  me,  and  strengthened  me."  Yes,  whoever  dies,  the 
Lord  liveth.  ^Whoever  fails  us,  He  is  firm.  "  He  is  faithful  that 
hath  promised.  He  hath  said,  /  will  never  leave  thee  nor  forsake 
ihee." 

They  ought  to  be  alone  by  voluntary  solitude.  Not  that  "hey  are 
to  become  recluses  by  abandoning  their  stations,  and  shunning  inter- 
course with  their  fellow  creatures.  The  Christian  life  is  a  candle ; 
but  a  candle  is  not  to  be  placed  under  a  bushel,  but  on  a  candlestick, 
that  it  may  give  light  to  all  that  are  in  the  house  ;  and  our  light  ia 
to  shine  before  men  ;  and  they  are  to  see  our  good  worl\!=,  and  glorify 
our  Father  who  is  in  heaven.  But  occasional  and  Ji^equent  retire- 
ment for  religious  purposes  is  a  duty,  and  it  will  be  found  our  privi- 
lege. We  shall  never  be  less  alone  than  when  alone.  "  Go  forth," 
saith  God  to  Ezekiel,  "  into  the  field,  and  there  will  I  talk  with  thee." 
Isaac,  at  eventide,  was  meditating  in  the  field  wlicn  the  Lord  brougl.t 
him  Rebckah.  Jacob  was  left  alone  when  he  "  obtained  power  with 
(iod,"  and  with  man,  and  prevailed.  Nathanael  was  seen  and  en- 
couraged under  the  fig  tree.  Peter  was  by  himself  praying  upon  the 
house-top  when  he  received  the  Divine  manifestation.  If  the  twelve 
patriarchs,  or  the  twelve  apostles,  lived  near  us,  and  their  presence 
drew  us  off  from  our  closets,  their  neighborhood  would  be  a  serious 
injury  to  us.  No  creature  can  be  a  substitute  for  God.  And  it  is 
alone  we  hold  the  freest  and  fullest  communion  with  him.  It  is  there 
tJie  secret  of  the  Lord  is  with  as,  and  he  shows  us  his  covenant. 


JANUARY  30.  51 

There  we  become  acquainted  with  ourselves.     There  we  shake  off 
the  influences  of  the  world.     It  is  good  to  be  there. 

"  Be  earth  with  all  her  scenes  vvithdrawu  ; 

•'  Let  noise  and  vanity  be  gone ; 

"  In  secret  silence  of  the  miud, 

"  My  heaven,  and  the,re  my  God,  I  find." 

— Men  may  hve  in  a  crowd,  but  they  must  die  alone.  Friends  and 
ministers  can  only  accompany  us  to  the  entrance  of  the  pass.  None 
of  them  can  speak  from  experience,  and  tell  us  what  it  is  to  die.  And 
it  is  a  way  we  have  not  gone  ourselves  heretofore.  But  the  Chiistian 
he/'e,  though  alone,  is  not  alone.  "  Yea,"  says  David,  "  though  1 
Avalk  through  the  valley  of  the  shadow  of  death,  I  will  fear  no  evil, 
for  thou  art  with  me :  thy  rod  and  thy  staff,  they  comfort  me." 

"  Death  is  a  melancholy  day  •'  To  those  that  have  uo  God."  '■ 

But  how  must  it  be  softened  and  cheered  to  those  that  havfi  ?  0  to 
have  a  God,  the  God  of  all  grace,  at  hand,  a  very  present  help  in  that 
time  cf  trouble ;  laying  underneath  his  everlasting  arms ;  shedding 
around  the  light  ol'  his  countenance ;  communicating  the  joy  of  hi.s 
salvation ;  and  insuring  the  glory  to  be  revealed — in  ways  beyond  all 
our  present  experience  and  thought ! 

"  O  my  God,  what  time  I  am  afraid.  I  will  trust  in  thee.  Thou 
hast  holden  me  by  my  right  hand.  Thou  shalt  guide  me  with  thy 
counsel,  and  afterward  receive  me  to  glory.  Whom  have  I  in  hea- 
ven but  thee,  and  there  is  none  upon  the  earth  I  desire  beside  thee. 
My  flesh  arid  my  heart  faileth,  but  Goa  is  the  strength  of  my  heart, 
and  my  portion  for  ever." 


January  30. — "  And  when  the  angel  which  spake  unto  Cornelius  was  de- 
parted, he  called  two  of  his  household  servant;',  and  a  devout  soldier  of  them 
that  waited  on  him  continually;  and  when  he  had  declared  all  these  things 
to  them,  he  sent  them  to  Joppa." — Acts,  x,  7,  8. 

Such  was  his  obedience  to  the  heavenly  vision.  It  was  immediate, 
and  well  executed. 

He  did  not  himself  go  for  Peter.  This  he  would  have  readily 
done,  but  was  ordered  by  the  angel  to  send;  and  his  presence  w^aa 
proper  and  necessary  at  home.  He  was  a  man  in  office :  and  in  com 
mand.  He  had  a  weighty  trust  reposed  in  him  j  and  we  are  to  abide 
with  God  in  our  callings. 

The  messengers  he  employed  were  two  of  his  household  servants, 
which  shows  him  to  have  been  a  man  of  some  estate,  beside  his  pro- 
fession, and  a  devout  soldier  of  them  that  waited  on  him  continually. 
Observe  here — the  officer  himself  was  a  devout  man,  and  he  has  not 
only  devoted,  but  devout  soldiers.  The  master  was  godly,  and  the 
Bervants  are  the  same :  for  it  is  said,  Cornelius  feared  God  with  all  his 
house ;  like  Joshua,  who  said,  "  As  for  me,  and  my  house,  we  will 
serve  the  Lord."  This  correspondence  between  the  head  and  the 
members  of  the  family,  may  be  accounted  for  in  two  ways.  First,  such 
a  man  will  choose,  as  far  as  he  can,  those  that  are  religious  to  attend 
him— saying,  with  David,  "  Mine  eyes  shall  be  upon  the  faithful  of 
the  land,  that  they  may  dwell  with  me :  he  that  walketh  in  a  perfect 
way,  he  shall  serve  me.  He  that  worketh  deceit  shall  not  dwell 
within  my  house :  he  that  telleth  lies  shall  not  tarry  in  my  sight.'* 


52  JANUARY  31. 

And  secondly,  he  will  be  likely  to  render  them  such,  if  they  are  not 
Buch  when  he  engages  them.  For  he  will  be  sure  to  use  all  the  meana 
in  his  power  :  and  his  own  temper  and  example  will  harmonize  with 
his  efforts  :  and  the  grace  of  God,  which  he  will  never  fail  to  implore, 
will  honor  him.  Tims,  they  who  are  blessed,  are  also  blessings,  and 
for  them  the  desert  rejoices  as  a  rose.  Some  are  favored  by  their  op- 
portunities and  talents,  to  cultivate  a  large  expanse  of  barrenness : 
but  let  us  see,  let  us  all  see,  whether  we  cannot  convert  a  small  spot 
at  least,  from  waste,  to  smiling  verdure :  cultivate,  if  not  the  neigh- 
boring moor,  yet  a  cottage  garden,  and  let  the  traveller  say,  "  The 
blessing  of  the  Lord  be  upon  thee."  Many  a  domestic  has  been  thank- 
ful that  he  ever  entered  a  pious  family :  there  he  has  been  made  wise 
unto  salvation,  and  has  become  a  child  of  God,  by  iaith  in  Christ 
Jesus.  What  a  disgrace  is  it  for  a  Christian  master  and  mistress  to 
let  a  servant  leave  their  family  unable  to  read  the  Bible  ! 

"  So,  having  declared  these  things  to  them,  lie  sent  them  to  Joppa." 
Here  we  have,  not  a  harsh  injunction  to  a  trembling  slave  ;  not  a  bare 
order,  couched  in  a  few  unexplained  terms ;  not  the  sealed  instruc- 
tions, the  orders  of  a  tyrant,  who  is  to  be  implicitly  obeyed,  and  is 
afraid  to  trust.  Here  is  intercourse,  openness ;  here  is  confidence  in 
the  master,  reposing  on  principle  in  the  servants.  How  happy,  where 
the  distinctions  of  life  are  preserved — and  they  are  to  be  preserved ; 
and  yet  there  is  union  and  harmony,  and  condescension,  and  kind- 
ness ;  and  unreserve  on  the  one  side,  and  respect  and  obedience,  with- 
out encroachment,  on  the  other.  How  happy  where  authority  is 
softened  by  gentleness,  and  submission  by  love:  where  indulgence 
breeds  nothing  like  irreverence,  and  goodness  is  rewaided  by  dili- 
gence and  fidelity.  And  in  what  connexions,  in  what  families,  is  all 
this  most  hkely  to  be  found?  "Men  do  not  gather  grapes  fiom 
thorns,  nor  figs  from  thistles."  Piety  is  the  spring,  the  guard,  th^ 
refinement,  the  glory  of  morality. 


January  31. — "  And  he  cried  unto  the  Lord;  and  the  Lord  showed  him  a 
tree,  which,  ^Yhen  he  had  cast  into  the  waters,  the  waters  were  made  sweet." 

Exodus,  XV,  25. 

It  is  useless  to  inquire  what  kind  of  tree  this  was,  and  whether  the 
effect  was  produced  by  a  quality  inherent  in  the  wood,  or  by  a  miracu- 
lous application— the  latter  is  far  the  most  likely.  But  it  has  been 
disputed  whether  this  transaction  was  designed  to  be  an  evangelical 
type.  Perhaps  it  is  impossible  to  determine  this,  and  it  is  unneces- 
sary. We  shall  only  derive  from  it  an  illustration  of  a  very  interest- 
ing subject,  in  which  we  are  fully  justified  by  the  words  of  the  apos- 
tle^to  the  suffering  Hebrews:  "  Consider  him  that  endured  such  con- 
tradiction of  sinners  against  himself,  lest  ye  be  wearied  and  faint  in 
your  minds." 

We,  like  these  Jews,  are  travelling  through  a  wilderness.  In  our 
journey  we  meet  with  bitter  waters.  These  are  the  troubles  of  life, 
personal  and  relative.  These  are  very  distasteful  and  offensive  to 
flesh  and  blood.  But  they  maybe  rendered  drinkable.  In  other  words, 
we  may  be  able  to  endure  the  afflictions  of  life— yea,  we  may  even 


JANUARY  31.  53 

acquiesce  in  them ;  and  not  only  so,  but  glory  in  tribulation  also. 
But  how  can  this  be  clone  ?     Here  is  the  secret — 


"  The  cross  on  which  the  Savior  died, 
"  And  conquered  for  his  saints; 

«■  This  is  the  tree  by  faith  applied, 
*'  That  sweetens  all  compluiuts. 

'•  Thousands  have  proved  the  bless'd  effect, 
♦'  No  longer  nioura  their  lot; 


Wiiileon  his  sorrows  they  reflect, 
"  Their  own  are  all  forgot. 

While  they  by  faith  behold  the  Crose, 
"  Though  many  griefs  they  meet, 
They  draw  a  gain  from  every  loss, 
"  And  find  the  bitter  sweet." 


Let  US  see  how  the  Savior's  sufferings  will  alleviate  ours.  It  is 
some  relief,  in  distiess,  that  others  are  exercised  in  the  same  way. 
Individuality  of  wo  looks  ominous;  it  is  appalling  to  be  singled  out 
lilve  a  victim  deer  from  the  whole  herd,  and  suffer  alone.  Thus  the 
apostle  tells  the  Corinthians  that  no  temptation  had  taken  them  but 
such  as  is  common  to  man  ;  and  Peter  also  tells  the  sufferers  he  ad- 
dressed, that  the  same  afflictions  were  accomplished  in  their  brethren 
that  were  in  the  ^vorld.  So  it  is — whom  the  Lord  loveth.  he  chas- 
teneth.  This  has  been  the  case  with  even  his  most  eminent  servants. 
And  even  his  "  dear  Son,"  in  whom  his  soul  delighted — he,  even  he, 
did  not  escape.     And  shall  we  dread  the  fellowship  of  his  sufferings  ? 

But  if  there  is  something  to  affect  the  mind,  even  in  the  reality  of 
his  passion,  there  is  much  more  in  the  greatness  of  it.  In  general, 
our  groaning  is  heavier  than  our  complaint;  and  we  are  prone,  f-oni 
our  selfishness  and  ignorance,  to  imagine  our  trials  pre-eminent.  He 
could  say,  Behold,  and  see  if  ever  there  was  sorrow  like  unto  my 
sorrow.  In  our  sorrows  w^e  have  alleviations.  Ours  are  not  per- 
petual, but  his  continued  through  life.  Ours  are  not  universal ;  but  he 
suffered  in  every  part  that  was  capable  of  suffering — he  was  a  man 
of  sorrovrs.  Ours  are  not  forelcnown ;  but  his  were  all  laid  out  in 
prospect,  and  he  suffered  in  apprehension,  as  well  as  reality.  No 
tongue  can  express,  no  understanding  conceive,  what  he  bore  when 
his  soul  was  exceeding  sorrowful,  even  unto  death ;  and  his  sweat 
was,  as  it  were,  great  drops  of  blood  falling  to  the  ground ! 

"  Now  let  our  paius  be  all  forgot,  j  "  Our  sufferings  are  not  worth  a  thought, 

"  Our  hearts  no  more  repine  ;  |      "  When,  Lord,  compared  with  thine." 

We  must  also  think  of  the  dignity  of  this  sufferer.  We  commonly 
and  properly  feel  more  for  those  wdio  are  reduced  in  life,  than  for 
those  who  have  never  enjoyed  a  better  estate,  becau-se  the  penury  is 
imbittered  by  previous  affluence.  Job  considers  his  former  greatness 
as  an  enhancement  of  his  fall,  and  contrasts,  with  the  honors  shown 
him  in  his  prosperity,  the  insults  now  offered  him  by  those  whose 
fathers  he  would  not  have  set  with  the  dogs  of  his  flock,  "  Thev 
were  children  of  fools,  yea,  children  of  base  men ;  they  v.^ere  viler 
than  the  earth.  And  now  I  am  their  song ;  vea,  I  am  their  by- word. 
They  abhor  me ;  they  flee  far  from  me,  anci  spare  net  to  spit  in  my 
face."  Jesus  was  tlie  Lord  of  all ;  and  all  the  angels  of  God  wor- 
shipped him.  Yet  was  He  despised  and  rejected  of  men  ;  he  was 
buffeted,  scourged,  spit  upon  ;  and  not  only  the  scribes  and  elders, 
but  the  soldiers,  the  common  rabble,  and  the  ^•ery  thieves,  set  him  at 
nought,  and  vilified  him.  But  who  and  what  are  we?  Our  foun- 
dation is  in  the  dust.  Man  is  a  worm,  and  the  son  of  man  is  a 
worm  ;  and  it  is  condescension  in  Grod  to  have  any  thing  to  do  vv^ith 
him,  or  to  deign  even  to  chastise  liim.     '•  What  is  man  that  thou 


54  FEBRUARY  1. 

sliouldest  magnify  him?  and  that  thou  shouldest  set  thine  heart  upon 
him  ?  And  that  thou  shouldest  visit  him  every  morning,  and  try  him 
every  moment  ?" 

But  the  great  may  render  themselves  i^orthy  of  their  humihations, 
and  often  have  been  righteously  punished.  We  sufi(3r  justly,  be- 
cause we  sufier  the  due  reward  of  our  deeds.  Good  men  themselves 
cannot  complain,  or  even  wonder,  at  their  afilictions,  when  they  con- 
sider their  years  of  irrehgion,  and  their  sins,  since  they  have  known 
God,  or  rather  have  been  known  of  him — for  who  can  understand  his 
errors?  In  the  sudden  and  awful  death  of  his  two  sons,  Aaron  he.d 
his  peace ;  he  had  just  before  been  aiding  to  make  the  golden  calf. 
David  had  been  recently  guilty  of  adultery  and  murder ;  when, 
vnerefore,  Absalom,  his  own  son,  as  well  as  subject,  rose  against  him, 
what  could  he  but  say  of  his  offended  God,  Here  1  am  ;  let  him  d& 
to  me  what  seemeth  good  unto  him.  This  consciousness  also  induced 
him  to  say,  Let  him  alone,  for  the  Lord  hath  bidden  him,  when 
Shimei  cursed  him,  and  Joab  offered  to  go  and  slay  him.  I  will  bear 
the  indignation  of  the  Lord,  because,  says  the  Church,  I  have  sinned 
against  him.  But  this  man  did  nothing  amiss  ;  he  was  harmless, 
holy,  separate  from  sinners.  He  could  make  the  appeal  to  all  his 
adversaries.  Which  of  you  convinceth  me  of  sin  ?  Yet  he  suffered — 
suffered,  though  innocent ;  and  was  led  as  a  lamb  to  the  slaughter. 

His  sufferings,  therefore,  were  for  us.  only  and  entirely  for  us — 
and  what  can  be  more  relieving  in  our  sorrows,  than  to  consider  the 
benefits  we  derive  from  his?  Such  is  the  benefit  of  an  atoning  Sacri- 
fice, by  which  we  are  delivered  from  all  condemnation,  and  have 
peace  with  God,  and  access  to  him.  What  are  trials  ?  when  there 
is  no  wrath  in  tliem ;  when  they  are  only  the  effects  of  a  father's 
care — the  bitterness  of  death  is  past.  Such  is  the  benefit  of  a  sympa- 
thizing Friend,  Avho,  from  his  own  experience,  can  be  touched  with 
the  feelings  of  our  infirmities — for  in  that  he  himself  hath  saffered, 
being  tempted,  he  is  able  also  to  succor  them  that  are  tempted.  Such 
is  the  benefit  of  an  Example,  which  shows  us  how  to  act  and  h':^w  to 
feel  in  the  hour  of  trial — for  he  also  suffered  for  us,  leaving  us  an 
example,  that  we  should  follow  his  steps.  Such  is  the  benefit  of 
Divine  Influence  ;  for  by  dying,  he  obtained  for  us  tlie  dispensation  of 
the  Spirit,  which  is  therefore  called  his  Spirit,  and  without  the  sup- 
ply of  which,  we  must  fail  and  sink — but  his  grace  is  sufficient  for  us. 

How  encouraging,  too,  is  it  to  think  of  the  issue  of  his  sufferings. 
For  the  joy  that  was  set  before  him,  he  endured  the  Cross,  despising 
the  shame,  and  is  set  down  at  the  right  hand  of  the  Throne  of  God 
Your  sorrows  also  will  have  an  end — and  the  same  end.  It  is  a  faith- 
ful saying:  for  if  we  be  dead  with  him,  we  shall  also  live  with  him ; 
If  we  suffer  widi  him,  we  shall  also  be  glorified  together. 


February  1. — "Do  ye  now  believe?" — John,  xvi,  31. 

Tms  was  in  reply  to  the  profession  of  his  disciples.  They  had 
said  unto  him,  "Now  speakest  thou  plainly;  now  we  are  sure  that 
thou  knowest  all  things — by  this  we  believe  that  thou  earnest  forth 
from  God." 

It  is  not  easy  to  lay  the  emphasis  with  perfect  certainty ;  and  yet 


FEBRUARY  1.  85 

according  as  k  is  laid,  tlie  language  will  strike  us  with  some  shades 
of  difference.  j.  t      n 

We  may  consider  the  words  as  an  inquiry.  Do  ye  now  beiievel 
1  have  a  ri^ht  to  ask,  and  1  do  ask."  He  is  not  inattentive  to  our 
condition,  and  experience ;  our  deficiencies,  and  improvements.  And 
thoucrh  he  needeth  not  that  any  should  testify  of  man,  because  he 
know'eth  what  is  in  man,  yet  lie  will  know  these  things  Irom  ourselves; 
that  we  may  be  urged  to  consider— and  be  affected  with  our  own 
communications. 

We  may  consider  them  as  a  censure.  " Do  ye  now  believe  i  You 
ought  to  have  believed  long— yet,  hitherto  it  would  seem,  according 
to  your  own  avowal,  you  have  not:  that  is,  as  you  ought  to  have 
done,  and  as  you  might  have  done.  How  strange  and  blamable, 
that,  with  all  your  advantages,  vou  have  been,  even  down  to  this 
hour,  filled  with  hesitation  and  doubts."  For  he  can  reprove,  as  well 
as  encourage.  Do  ye  not  yet  remember  ?  Do  ye  not  yet  understand  j 
After  his  resurrection,  he  upbraided  them  with  their  unbeliet,  and 
hardness  of  heart.  . 

We  may  consider  them  as  a  clieck  to  presumption.  Do  ye  now 
believe  ?  You  think  so ;  but  have  you  not  expressed  yourselves  with 
too  much  confidence  ?  You  now  consider  yourselves  confirrned  be- 
lievers :  and  you  suppose  that  you  shall  never  err  again ;  fail  again. 
I  know  you  better  than  you  know  yourselves.  Imagination  is  not 
reality :  and  events  will  prove,  that  you  have  much  less  faith  than 
you  now  suppose— Behold  the  hour  cometh  and  is  now  come,  that 
ye  shall  be  scattered,  every  man  to  his  own,  and  shall  leave  me 
alone." 

There  is  a  difference  between  hypocrisy  and  instability.  VVe  may 
feel  what  we  utter  at  the  time :  but  emotions  are  not  principles,  im- 
pulses are  not  dispositions.  There  may  be  goodness ;  but  it  is  like 
the  morning  cloud  and  early  dew,  that  soon  passeth  away.  How 
often  do  we  become  a  wonder,  as  well  as  a  grief,  to  oureelves.  How 
little  do  we  know  of  our  owii  hearts,  till  we  are  tried.  The  little 
ants  disappear  in  the  cloudy  and  rainy  day  ;  and  the  observer  might 
suppose  that  they  were  all  dead.  But  let  the  sun  shine  forth ;  and 
they  are  again  all  alive,  and  in  motion.  There  is  the  same  mud  at 
the  bottom°of  the  water  when  cahn;  but  the  waves  thereof  cast  up 
the  mire  and  dirt. 

Let  us  not  therefore  make  too  much  of  frames  and  feehngs ;  nor 
imagine,  because  we  are  now  walking  in  the  light  of  C4od's  counte- 
nance, that  we  shall  never  again  mourn  his  absence.  Behold,  the 
hour  cometh  when  v/e  may  consider  all  our  present  joy  as  only  a  de- 
lusion. Do  we  now  believe?  A  change  in  the  weather,  a  depression 
of  animal  spirits,  may  renew  all  our  doubts  and  fears ;  and  make  us 
shiver  airain. 

Therefore  let  us  rejoice  with  trembling.  Let  us  remember  our  own 
weakness ;  and  instead  of  depending  on  the  grace  that  is  in  us,  br. 
strong  in  the  grace  that  is  in  Christ  Jesus. 

•'  Beware  of  Peter's  word,  I  "  Man's  wisdom  is  to  seek 

"Nor  confidently  say,  I  "In  God  his  strength  a  one; 

"  I  never  unil  deny  thee.  Lord  ;  *  And  e'en  an  angel  would  be  weat 

"  But,  grant  I  uever  may.  I  "  That  trusted  in  his  own. 


56  FEBRUARY  2. 

Fkbruary  2. — "  O  that  I  had  wings  like  a  dove  ?  for  then  would  I  %  away 
and  be  at  rest." — Psalm  Iv,  6. 

Whose  exclamation  is  this?  It  is  obviously  the  language  of  a  man 
not  at  rest.  And  il'  we  read  the  preceding  and  following  verses  we 
shall  find  that  the  complainant  was,  indeed,  really  in  trouble.  And 
so  are  many.  It  seems  inseparable  from  humanity.  Man  that  is  born 
of  a  woman  is  of  a  {q\y  days  and  foil  of  trouble. 

But  who  was  this  man  ?  One  of  those  deemed  the  darlings  of  Pro- 
vidence: a  man  who  had  experienced  one  of  the  most  marvellous 
revolutions  recorded  in  history.  For  he  was  originally  nothmg  more 
than  a  shepherd ;  but  rose  from  obscurity,  and  became  a  hero,  a  re- 
nowned conqueror,  a  powerful  monarch.  He  had  given  him,  the  necks 
of  his  enemies  and  the  hearts  of  his  subjects;  and  we  might  have 
supposed  him  sated  with  victory,  and  glory,  and  dominion,  and  riches. 
But  from  the  midst  of  all  this  he  sighs  "  O  that  I  had  \7ings  like  a 
dove,  for  then  would  I  fly  away,  and  be  at  rest  I"  For,  with  all  hie 
aggrandizements,  how  much  did  he  suffer  from  implacable  malevo- 
lence !  How  much  also  from  some  of  his  own  officers,  and  especially 
his  nephew,  Joab,  the  commander-in-chief  After  rearing  his  fine 
palace  of  cedar,  he  could  not  for  a  length  of  time  take  possession  of 
it,  for  he  was  sick,  nigh  unto  death,  and  week  after  week  saw  the 
grave  ready  for  him.  And  suppose  they  had  brought  out  his  crown 
and  imposed  it  upon  him,  would  this  have  eased  an  aching  head,  or 
have  relieved  the  anguish  of  a  disordered  body?  What  is  an  orna- 
mented room  in  the  rage  of  a  fever  ?  Then  his  own  house  was  not 
so  with  God.  What  a  distracted  and  wretched  family  !  His  daugh- 
ter is  humbled.  The  incestuous  brother  is  murdered.  The  murderer 
becomes  a  traitor,  and  drives  his  father,  as  well  as  king,  into  exile. 
In  his  flight  he  is  told  that  Ahithophel,  his  bosom  friend  and  counsel- 
ler,  is  among  the  conspirators  with  Absalom.  Who  can  tell  what 
other  sorrows  corroded  him  !  The  heart  knowcth  his  own  bitterness. 
There  are  griefs  that  wc  cannot  pour  even  into  the  bosom  of  intimacy. 
There  are  thorns  in  the  nest  that  pierce  through  the  down  that  lines 
it,  but  are  known  and  felt  only  by  the  occupier.  Did  David  never 
regret  the  loss  of  the  privacy  of  Bethlehem  ? 

The  spirit  that  is  in  us  lusteth  to  envy.  We  are  prone  to  think 
that,  though  generally  men  are  born  to  trouble,  there  are  some  ex- 
empted individuals;  and  that  though,  commonly  considered,  this  earth 
is  a  vale  of  tears,  there  are  some  privileged  spots.  And  it  is  worthy 
our  observation,  that  these  exceptions  always  belong  to  others,  and 
always  to  those  who  are  above  us.  Is  the  servant  happy  ?  He  will 
when  he  is  master.  Is  the  master  happy  ?  He  will  when  he  is  rich. 
la  the  rich  man  happy?  He  will  when  he  is  ennobled,  and  has  dis- 
tinction as  well  as  gold.  Is  the  nobleman  happy  ?  He  will  when  he 
IS  king.  Is  the  king — the  king  happy  ?  Oh,  says  he,  that  I  had 
wings'like  a  dove,  for  then  would  I  fly  away  and  be  at  rest. 

Let  us  remember  this,  and  not  be  at>aid  when  one  is  made  rich, 
and  the  glory  of  his  house  is  increased.  Let  us  check  the  risings  of 
ambition,  and  not  seek  great  things  to  ourselves.  Let  us  learn,  in 
whatsoever  state  we  are,  to  be  content ;  and  follow  the  moderation 
of  the  patriarch,  who  asked  only  for  bread  to  eat,  and  raiment  to  put 
on,  and  a  safe  return  to  his  father's  house  in  peace. 


FEBRUARY  2.  57 

Felicity  depends  not  upon  external  condition,  but  the  slate  of  the 
mind.  Paul  was  happy  in  prison,  while  Nero  was  miserable  in  a  pa- 
lace. Haman,  after  teUing  his  wife  and  his  friends  all  his  promotion 
and  glory,  adds,  Yet  all  this  availeth  me  nothing,  so  long  as  I  see 
Mordecai  the  Jew  sitting  at  the  king's  gate.  On  that  night  could 
not  the  king  sleep. 

"  Tired  Nature's  sweet  restorer,  balmy  sleep — 
"  He,  like  the  world,  his  ready  visit  pays 
"  Where  fortuue  smiles." 

But  is  this  true  ?  No.  Sleep,  sound,  wholesome,  refreshing  sleep,  hag 
least  to  do  where  fortune  smiles.  His  ready  visits  are  paid  to  the 
early  rising,  tlie  temperate,  the  diligent:  the  sleep  of  a  laboring  man 
is  sweet.  ''  The  wretched,"  indeed,  "  he  forsakes."  But  where  does 
he  find  them?  Here  is  one  of  them — the  ruler  of  one  hundred  and 
twenty-seven  provinces — on  that  night  could  not  the  king  sleep. 
Ahab,  the  monarch  of  Israel,  is  melancholy,  and  sick,  and  cannot  eat, 
because  he  cannot  obtain  Naboth's  little  parcel  of  ground  for  a  garden 
of  herbs;  and  neither  his  happiness  nor  health  could  go  on  till  his 
worthy  helpmate  taught  him  to  gratify  his  wish  by  the  destruction 
of  the  noble-minded  peasant.  How  wise  w^as  the  answer  of  the  Shu- 
namite,  when  Ehsha  offered  to  speak  for  her  to  the  king,  "  I  dwell 
among  my  own  people."  If  we  are  not  content  w^th  such  things  as 
we  have,  we  shall  never  be  satisfied  with  such  things  as  we  desire. 
If  there  is  a  difference  in  outward  conditions,  it  lies  against  those  who 
fill  the  higher  ones.  Their  want  of  occupation — the  listlessness,  far 
worse  than  any  labor,  they  feel — the  little  relish  they  have  of  natural 
refreshments — their  sufferings  from  weak  nerves  and  timid  spirits — 
their  squeamish  anxieties  about  their  health — the  softening  of  their 
disposition  by  indulgence  and  ease,  so  that  they  are  unable  to  en- 
dure— their  sensibihty  under  trifling  vexations,  wiiich  others  des- 
pise— their  leisure  to  brood  over  and  hatch  a  progeny  of  dangers — the 
envies  to  which  they  are  liable — their  cares,  fears,  responsibilities,  and 
dependence — the  unreasonable  things  expected  from  them,  and  their 
inabihty  to  give  satisfaction  to  expectants.  Where  shall  I  end? 
These,  and  a  thousand  other  things,  are  enough  to  show  the  poor  and 
the  busy  that  those  who  are  placed  above  them  are  pro])ortionably 
taxed. 

Neither,  how^ever,  is  the  opposite  state  the  most  desirable.  As  far 
as  happiness  depends  on  any  outw^ard  condition,  there  lies  between 
the  extremes  of  prosperity  and  adversity,  penury  and  ailluence,  the 
most  eligible  choice.  If  life  be  a  pilgrimage,  man,  the  traveller,  is 
best  prepared  for  advancing,  not  when  the  shoe  pinches,  or  when  it  ig 
large  and  loose,  but  when  it  fits ;  not  when  he  is  destitute  of  a  s+afT, 
or  when  he  has  a  large  bundle  of  staves  to  carry,  but  when  he  has 
one  which  affords  him  assistance  without  incumbrance.  Pray  we, 
therefore,  "  Remove  far  from  me  vanity  and  lies ;  give  me  neither 
poverty  nor  riches ;  feed  me  with  food  convenient  for  me :  lest  I  be 
full,  and  deny  thee,  and  say,  Who  is  the  Lord  ?  or  lest  I  be  poor,  and 
Bieal,  and  take  the  name  of  my  God  in  vain." 

3* 


58  FEBRUARY  3. 

February  3. — "  Thou  shalt  remember  that  thou  wast  a  bondman  in 
Egypt,  and  the  Lord  thy  God  redeemed  thee  thence." — Deut.  xxiv,  18. 

The  bondage  of  Egypt,  under  Pharaoh's  tyranny  and  task-mas- 
ters, was  nothing  to  the  bondage  of  corruption  in  which  sinners  are 
naturally  held,  and  tlie  power  of  darkness,  from  which  we  are  trans- 
lated into  the  kingdom  of  God's  dear  Son.  And  the  freedom  the  Jews 
obtained,  when  they  were  delivered  by  a  strong  hand  and  a  stretched- 
out  arm,  was  not  to  be  compared  with  the  glorious  liberty  of  the  sons 
ol'God — for  if  the  Son  makes  us  free,  we  are  free  indeed. 

And  this  redemption  is  what  we  are  called  to  remember.  The  ad- 
monition may  seem  needless.  For  can  such  a  deliverance  be  ever 
forgotten?  We  should  once  have  deemed  it  impossible  ;  but  we  are 
prone  to  forget  his  w^orks,  and  the  wonders  which  he  has  shown  us. 
The  event,  indeed,  can  never  be  completely  forgotten.  But  we 
need  to  liave  our  minds  stirred  up  by  w^ay  of  remembrance.  And  for 
four  purposes,  "  Thou  slialt  remember  that  thou  wast  a  bondman  in 
the  land  of  Egypt,  but  the  Lord  thy  God  redeemed  thee  thence." 

First,  for  the  purpose  of  humility.  We  are  prone  to  think  more 
highly  of  ourselves  than  we  ought  to  think  ;  but  with  the  lowly  is 
wisdom.  God  resisteth  the  proud,  but  giveth  grace  unto  the  hum- 
ble ;  and  surely  we  have  enough  to  hide  pride  from  us,  if  we  reflect 
properly.  If  we  are  now  wise,  we  were  once  foolish :  if  we  are  now 
justified,  we  were  once  condemned;  if  we  are  now  the  sons  of  God, 
we  were  once  the  servants  of  sin.  Let  us  look  to  the  rock  whence 
we  were  hewn,  and  to  the  hole  of  the  pit  ^vhence  we  were  digged. 

Secondly,  we  should  remember  it  for  the  purpose  of  gratitude.  If 
we  are  affected  vrith  the  kindness  shown  us  by  our  fellow  creatures, 
shall  we  overlook  our  infinite  Benefactor?  Were  tliey  under  no  obli- 
gation to  relieve  us?  Had  we  forfeited  our  lives  to  them?  Did  they 
deliver  us  from  the  lowest  hell  ?  Did  they  become  poor  to  enrich  us, 
and  die  that  we  rnny  live?  We  have  no  claims  upon  Hwi  for  the 
least  of  all  his  mercies ;  and,  therefore,  should  be  thankful  for  all  his 
benefits.  But  herein  is  love.  Thanks  be  unto  God  lor  his  unspeak- 
able gift.  Blessed  be  the  Lord  God  of  Israel,  for  he  hath  visited 
and  redeemed  his  people. 

Tliirdh'-,  we  should  remember  it  for  the  purpose  of  confidence. 
David  argued  fiom  the  past  to  the  future,  and  said,  Because  thou 
hast  been  m}^  help,  therefore,  under  the  shadow  of  thy  wings  will  I 
rejoice.  But  here  we  have  a  peculiar  reason  for  encouragement. 
For  what  were  we  when  he  first  took  knowledge  of  us  ?  Was  he 
not  found  of  them  that  sought  him  not  ?  Was  the  want  of  woilhi- 
ness  a  bar  to  his  goodness  then?  And  will  it  be  so  now?  Is  there 
with  him  any  variableness  or  shadow  of  turning  ?  Is  there  not  the 
same  power  in  his  arm,  and  the  same  love  in  his  heart?  Did  he 
pardon  me  when  a  rebel,  and  will  he  cast  me  off  now  he  has  made 
me  a  friend?  "  If,  when  we  were  enemies,  we  were  reconciled  to 
God  by  the  death  of  his  Son,  much  more,  being  reconciled,  Ave  shall 
be  saved  by  his  life."  "  He  that  spared  not  his  own  Son,  but  de- 
livered him  up  for  us  all,  how  shall  he  not  with  him  also  freely  give 
us  all  things?" 

FourtlUv,  we  should  remember  it  for  the  pnrposc  of  piety  and  zeal. 
How  many  are  there  all  around  you  in  the  gall  of  bitterness,  and  the 


FEBRUARY  4.  59 

bon.l  of  iniiinlty,  ready  to  perish!  You  know  the  state  they  are  in, 
and  yoa  know  the  blessedness  of  a  deliverance  from  it.  You  are 
witnesses  for  God  of  what  lie  is  able  and  willing  to  do.  Invite  the 
prisoners  of  hope  to  turn  to  him — you  can  speak  from  experience. 
Say  to  others,  That  which  we  have  seen  and  heard,  declare  we  unto 
you,  that  ye  also  may  have  fellowship  with  us.  O  taste  and  see  that 
the  Lord  is  o-ood  :  blessed  is  the  man  that  trusteth  in  him. 


Febihury  4. — "  And  Jacob  said,  O  God  of  my  father  Abraham,  and  God 
of  my  father  Isaac,  the  Lord,  which  saidst  unto  me,  Return  unto  thy  coun- 
try, and  to  thy  kindred,  and  I  will  deal  well  with  thee  ;  I  am  not  worthy  of 
the  least  of  all  thy  mercies,  and  of  all  the  truth  which  thou  hast  showed 
unto  thy  servant;  for  with  my  staff  I  passed  over  this  Jordan,  and  now  I 
am  become  two  bands.  Deliver  me,  I  pray  thee,  from  the  hand  of  my  bro- 
ther, from  the  hand  of  Esau ;  for  J  fear  him,  lest  he  will  come  and  smite  me, 
and  the  mother  with  the  children.  And  thou  saidst,  I  will  surely  do  thee 
good,  and  make  thy  seed  as  the  sand  of  the  sea,  which  cannot  be  numbered 
for  niultitude." — Gen.  xxxii,  9 — 12. 

We  cannot  too  much  admire  the  conduct  of  Jacob  on  this  trymg 
occasion,  when  he  had  to  meet  his  enraged  brother  Esau.  The  reli- 
gion that,  aiming  at  something  uncommon  and  preternatural,  disre- 
gards the  plain  dictates  of  reason  and  revelation,  is  always  to  be 
suspected ;  and,  on  the  other  hand,  caution  and  exertion,  unaccom- 
panied with  a  devout  dependence  upon  God,  is  the  wisdom  of  the 
world,  which  is  foohshness  with  him  ;  and  he  will  take  the  wise  in 
their  own  craftiness.  Therefore  prudence  and  piety  should  always 
be  connected  together.  Accordingly,  Jacob  sends  forw^ard  a  deputa- 
tion A\'ith  a  soft  answer,  that  turneth  away  wrath,  and  arranges  his  com- 
pany and  cattle  in  the  wisest  order.  But  what  does  he  then  ?  When  v/e 
have  done  all  that  we  can  do,  to  what  does  it  amount  ?  "  Except  the 
Lord  build  the  liousc,  they  labor  in  vain  that  build  it;  except  the  Lord 
keep  the  city,  the  watchman  waketh  but  in  vain ;"  and  unless  he 
gives  his  beloved  sleep,  '•  in  vain  Ave  rise  early,  and  sit  up  late,  and 
eat  the  bread  of  sorrows."  When  we  have  planned,  and  are  seUing 
all  our  measures  in  motion,  then  is  the  time  to  take  hold  of  God,  and 
to  say,  "  O  Lord,  I  beseech  thee,  send  now  prosperity."  Jacob,  there- 
fore, now  prays;  and  as  this  prayer  was  heard,  and" he  who  teachea 
us  how  to  pray  is  our  best  Iriend,  let  us  glance  at  the  particulars 
which  God  has  here  noticed. 

Observe  the  relation  under  wiiich  he  addresses  the  Supreme  Being: 
"  O  God  of  my  father  Abraham,  and  God  of  my  father  Isaac."  Ag 
much  as  to  say,  my  family  God,  and  my  God  in  covenant.  This 
was  laying  hold  of  his  faithfulness,  as  well  as  goodness,  and  asking 
in  faith.  We  have  another  title  under  which  to  bespeak  attention— 
the  God  and  father  of  our  Lord  Jesus  Christ.  This  inspires  more 
abundant  hope,  and  involves  more  exceeding  great  and  precious  pro- 
mises, and  reminds  us  of  a  covenant  made  with  him,  and  so  with  us, 
everlasting,  ordered  in  all  things  and  sure. 

He  appeals  to  the  will  of  God  in  his  present  difficulty  :  "  Thou 
Eaidst  unto  me,  Return  unto  thy  country,  and  to  thy  kindred,  and  I 
will  deal  well  with  thee  ;"  I  am  now  in  a  strait,  but  I  have  been 
brought  into  it  by  following  thee.  This  was  wise.  They  that  suffer 
according  to  the  will  of  God,  may  commit  the  keeping  of  their  souls 


60  FEBRUARY  4. 

to  him  in  well  doing ;  and  it  affords  great  relief  to  the  mind,  and 
much  aids  our  confidence,  when  we  are  conscious  that  the  embar- 
rassments we  feel  liave  not  been  brought  upon  ourselves,  but  have  be- 
flillen  us  in  the  path  of  duty.  And  how  does  it  add  to  the  pressure  of 
tlie  burden,  and  the  bitterness  of  the  cup,  when  God  asks,  "  What 
dost  thou  here,  Elijah  ?"  and  conscience  cries,  "  Hast  thou  not  pro- 
cured this  unto  thyself?"  I^et  no  man,  therefore,  suffer  as  a  murderer, 
as  a  thief,  or  as  a  busy-body  in  other  men's  matters.  We  complain 
of  the  world;  and  there  are  many  unavoidable  evils  in  life ;  but  there 
is  a  large  multitude  entirely  of  our  own  producing,  and  God  is  no 
otherwise  accessary  to  them,  than  as  he  has,  in  the  nature  of  things, 
and  the  course  of  providence,  established  a  connexion  between  folly 
and  misery. 

He  shows  his  humility.  "  I  am  not  worthy  of  the  least  of  all  thy 
mercies,  and  of  all  the  trath  which  thou  hast  showed  unto  thy  ser- 
vant." This  temper  is  not  natural  to  us ;  but  grace  brings  us  down, 
and  keeps  us  from  thinking  more  higlily  of  ourselves  than  we  ought 
to  think.  And  we  cannot  have  too  much  of  this  self-abasing  disposi- 
tion ;  it  will  keep  us  from  exercising  ourselves  in  great  matters,  and 
in  things  too  high  for  us;  it  will  keep  us  from  murmuring  under  our 
trials;  it  will  teach  us,  in  v>^hatever  state  we  are,  therewith  to  be  con- 
tent; and  it  will  dispose  us  in  every  thing  to  give  thanks — for  only  in 
proportion  as  we  are  humble  can  we  be  tliankful. 

Jacob,  therefore,  acknowledges  tlie  kindness  of  God  toward  him. 
More  than  twenty  years  before,  he  had  crossed  the  same  river  where 
he  now  was.  At  that  time  he  liad  no  inheritance;  no,  not  so  much 
as  to  set  his  foot  on.  He  was  going  forth,  a  poor  pilg.-im,  in  search 
of  subsistence  ;  and  all  that  he  ever  stipulated  for  vras  bread  to  eat, 
and  raiment  to  put  on,  and  a  return  to  his  father's  house  in  peace. 
From  this  condition  he  had  been  raised  to  affiuence,  and  liis  family 
and  his  flock  had  equally  multiplied.  Therefore  says  he,  "For  with 
my  stain  passed  over  this  Jordan,  and  now  I  am  become  two  bands;" 
alluding  to  the  division  Avliich  he  had  just  made  of  his  household 
and  his  substance.  We  should  do  well  often  to  review  life,  and  to 
mark  the  changes  which  have  taken  place  in  our  stations  and  circum- 
stances. Have  not  many  attained  conditions,  which  would  once 
have  appeared  the  most  iinprobable?  Yet  the  Lord  has  made 
windows  in  heaven— and  such  things  have  been.  Yet  he  has  brought 
the  blind  by  a  way  that  they  knew  not,  and  made  darkness  light 
before  them..  Those  born  in  the  lap  of  ease,  and  whose  course  has 
been  always  even,  cannot  enter  into  the  feelings  of  those  Avho  have 
found  themselves  advanced,  without  any  designs  formed  b}^  their 
friends,  or  expectations  indulged  by  themselves.  But  how  sad  will 
it  be,  if  they  want  the  disposition  of  .Tacob,  and,  forgetting  that  the 
blessing  of  the  Lord  maketh  rich,  sacrifice  to  their  own  net. 

Observe  his  petition.  ''Deliver  me,  I  pray  thee,  from  the  hand  of 
my  brother,  from  the  hand  of  Esau  ;  for  I  foar  him,  lest  he  will  come 
and  smite  me,  and  the  mother  with  the  children."  Here  nature 
speaks;  and  we  are  allowed  to  feel,  and  even  to  desire  the  cup  may 
pass  from  ns,  with  submission  to  the  will  of  God.  Hoav  much  was 
there  here  to  awaken  anxiety  and  dread !  Not  only  his  own  deatli^ 
but  the  destruction  of  each  of  bis  wives— ap,d  each  a  mother  too — 


FEBRUARY  5.  61 

and  of  his  childrtin  also — and  of  the  mother  ivilli  tlic  cliildren ;  or,  ag 
it  is  in  the  margin,  the  mother  upon  the  children.  So  it  would  have 
been.  On  the.  approach  ol"  the  executioner  she  would  have  thrown 
herself  upon  them,  to  cover  and  defend  them,  and  in  vain  would  he 
have  endeavored  to  pull  her  away ;  she  Avould  have  been  slaughtered 
upon  their  bodies. 

Finally,  his  argument.  "  And  thou  saidst,  I  will  surely  do  thee 
good,  and  make  thy  seed  as  the  sand  of  the  sea,  which  cannot  be 
numbered  for  multitude."  He  had  mentioned  this  before — Thou 
saidst,  I  will  deal  well  with  thee ;  and  now  he  repeats  it.  It  was  a 
sAveet  morsel,  and  he  rolls  it  under  liis  tongue.  It  was  a  breast  of 
consolation,  and  he  sucks  till  he  is  satisfied.  It  shows  us  that  pi-o- 
mises  do  not  supersede  prayer.  If  God  has  engaged  to  do  a  thing, 
it  will  indeed  be  accomplished,  but  in  his  own  way ;  and  he  has  or- 
dained the  means  as  well  as  the  end.  The  promises  furnish  us  both 
with  matter  and  encouragement  when  we  pray ;  and  we  cannot  do 
better  than  to  pray  them  over,  and  to  plead  them  with  God.  This, 
says  an  old  writer,  is  sueing  God  upon  his  own  bond.  "  Remember 
thy  word  unto  thy  servant,  on  which  thou  hast  caused  me  to  hope." 


February  5. — "That,  whether  we  wake  or  sleep,  we  should  live  together 
with  him."— 1  Thess.  v,  10. 

How  well  does  tlie  Apostle  call  the  Redeemer  "  our  life."  There 
are  three  modes  of  expression  by  which  our  relation  to  him  under 
this  character  is  held  forth  ;  and  they  all  furnish  matter  for  the  most 
important  meditation.  We  are  said  to  live  by  Him — "  He  that  loveth 
me,  even  he,  shall  live  by  me."  We  are  said  to  live  to  Him — "  They 
that  live,  should  not  live  unto  themselves,  but  unto  Him  that  died  for 
them,  and  rose  again."  And  we  are  said  to  live  with  Him — "  That 
whether  we  wake  or  sleep,  we  should  live  together  with  him." 

To  judge  of  this  state,  vre  must  consider  where  he  lives ;  and  how 
he  lives;  and  what  he  is;  and  how  far  he  is  able  by  his  presence,  to 
bless  us,  and  make  us  happy.  For  though  our  happiness,  with  such 
a  nature  as  ours,  must  be  social,  it  is  not  a  privilege  to  live  with 
every  one.  With  some,  it  would  be  a  misery  to  dwell  even  here ; 
and  to  have  our  '^  portion  with  the  hypocrites  and  unbelievei-s ;"  and 
to  be  with  "  the  devil  and  his  angels ;"  this  will  be  hell  hereafter. 
But  O,  to  unite  with  those  who  will  be  all  lovehness ;  to  embrace, 
without  any  fear  of  separation,  those  who  were  endeared  to  us  on 
earth ;  to  sit  down  with  Abraliam,  Isaac  and  Jacob,  in  the  kingdom 
of  God;  to  join  the  innumerable  company  of  angels!  But,  above  all, 
to  h  ve  with  Jesus  !  To  be  with  him,  where  lie  is,  to  behold  his  glory  ! 
To  walk-  with  him  in  while !  To  reign  with  him ! — for  ever  and 
ever  ! — this  is  far  better. 

The  season  for  enjoying  it  ii^,  "  whether  we  wake,"  i.  e.  live,  or 
"  whether  we  sleep,"  i.  e.  die.  It  takes  in,  therefore,  time  and  eter- 
nity ;  our  living  with  him  in  earth  and  in  heaven  ;  in  the  communiona 
ot'  grace,  and  the  fellowshi]3s  of  glory.  These  are  inseparably  con- 
nected, and  are  essentially  one  and  the  same  condition  with  regard 
to  him  ;  but  they  dilTer  in  degree  as  the  bud  and  the  floAver.  the 
dawn  and  the  day,  the  child  and  the  man,  differ.     His  people  live 


62  FEBRUARY  6. 

with  him  now,  but  not  as  they  will  live  with  him  hereafter.  Now 
he  is  invisible — then  they  will  see  him  as  he  is.  Noav  their  inter- 
course with  him  is  mediate,  and  often  interrupted — then  it  will  be 
immediate,  and  free  fiom  any  aniioyance.  Now  they  are  with  him 
in  the  wdtlerness — then  they  will  be  with  him  in  the  land  flowing 
with  milk  and  honey.  Now  they  groan,  being  burdened  with  infir- 
mities, and  cares,  and  troubles — then  they  will  be  presented  faultless 
before  the  presence  of  his  glory,  with  exceeding  joy.  Yet,  whetlier 
tJiey  wake  or  sleep,  they  live  together  with  him. 

And  does  not  this  more  than  indicate  his  divinity  ?  How  else  can 
they  live  with  him  71010?  He  is  no  more  here,  as  to  his  bodily  pre- 
sence, for  the  heavens  have  received  him.  Yet,  where  two  or  three 
are  gathered  together  in  his  name,  he  is  in  the  midst  of  them.  Yet 
he  said,  Lo  !  I  am  Avith  you  always,  even  unto  the  end  of  the  world. 
Yet,  says  the  apostle.  We  live  with  him  even  while  we  wake  !  Yet, 
at  the  same  time,  others  live  Avith  him  Avhen  they  sleep — The  dead 
are  Avith  him  above,  Avhile  the  living  are  with  him  beloAV !  Hoav  ? 
unless  he  pervades  all  periods,  and  occupies  all  places'?  Hoav? 
unless  he  can  say,  "  Do  not  I  fill  heaven  and  earth  ?"  It  is  obvious 
the  psalmist  viewed  him  as  omnipresent,  and  could  say,  "Whom 
have  I  in  heaven  but  Thee  ?  and  there  is  none  upon  earth  I  desire 
beside  Thee.-' 

Here  is  your  happiness  Christians  ;  it  is  your  union  with  Christ. 
This  prepares  you  for  all  seasons,  and  all  conditions.  Do  you  think 
of  life?  This  is  sometimes  discouraging  ;  especially  Avhen  you  con- 
template the  prospect  in  a  moment  of  gloom.  But  why  should  you 
be  dismayed?  If  you  wake  you  Avill  live  together  Avith  him.  If 
your  continuance  here  be  prolonged,  you  Avill  not  be  alone  ;  He  will 
always  be  Avithin  call,  and  within  reach.  He  Avill  render  every  duty 
practicable,  and  every  trial  supportable,  and  every  event  profitable. 
And,  therefore,  AA^hatever  be  your  circumstances,  you  may  boldly 
say,  "  Nevertheless  I  am  continually  Avith  thee ;  thou  hast  holden 
me  by  my  right  hand.  Thou  shalt  guide  me  Avith  iliy  counsel,  and 
afterAvard  receive  me  to  glory."  Do  you  think  of  death?  This  is 
often  distressing,  and  there  is  much  in  it  to  dismay — if  viewed  sepa- 
rate from  Him.  But  if  you  sleep,  you  Avill  live  together  with  him. 
Death,  that  severs  every  other  bond,  cannot  touch  the  ligatures  that 
unite  you  to  him.  As  you  leave  others^  you  approach  nearer  to  him ; 
you  get  more  perfectly  into  his  presence — you  are  for  ever  with  the 
Lord. 

Voltaire  more  than  once  says,  in  his  Letters  to  Madame  Duffand, 
'*  I  hate  life,  and  yet  I  am  afraid  to  die."  A  Christian  fears  neither 
of  these.  He  is  willing  to  abide,  and  he  is  ready  to  go.  Life  is  his. 
Death  is  his.  Whether  AA^e  Avake  or  sleep,  Ave  shall  live  together 
with  him.  ______^_______ 

Fkbruary  6. — "  And,  behold,  two  of  them  Avent  that  same  day  to  a  village 
fulled  Emmaiis,  which  was  from  Jerusalem  about  three  score  furlongs. 
And  they  talked  together  of  all  these  things  which  had  happened.  And  it 
came  to  pass,  that  Avhile  they  communed  together  and  reasoned,  Jesus  him- 
self drew  near,  and  Avent  with  them." — Luke,  xxiv,  13 — 15. 

The  name  of  the  one  Avas  Cleopas;  of  the  other  Ave  are  ignorant 
We  are  also  unacquainted  Avith  the  design  of  this  journey;  but  it 


FEBRUARY  7.  63 

betrayed  the  imperfection  of  these  disciples.  For  is  it  not  astonish- 
ing that  they  could  leave  Jerusalem  before  they  had  ascertained  an 
event  so  interesting  as  his  resurrection :  especially  as  he  had  more 
than  once  assured  them  that  he  should  rise  again  the  third  day ;  and 
certain  women,  early  at  the  sepulchre,  had  reported  that  the  body 
was  missing,  and  that  they  were  informed  by  a  vision  of  angels  that 
he  was  alive ;  and,  also,  some  from  among  themselves  had  gone  to 
the  grave,  and  found  it  even  as  they  had  said ;  yet  they  walk  off  into 
the  country  in  the  midst  of  all  this  perplexity  1  Such  is  our  impa- 
tience !  Such  is  our  fear  !  Such  is  our  despondency!  But  he  that 
believeth  maketh  not  haste. 

Yet  a  drop  is  water,  and  a  spark  is  fire,  and  a  little  grace  is  grace, 
and  perfectly  distinguishable  from  mere  nature.  And  we  have  here, 
not  only  infirmity,  but  excellency.  Their  minds  cleave  unto  him 
still,  and  they  can  talk  about  nothing  else — and  he  joins  them.     Let 


me  not  pass  over  this  without  remark. 

It  shows  the  Savior's  kindness  and  tenderness. 


He  does  not  despise 


the  day  of  small  things,  nor  cast  off  those  who  have  a  little  strength. 
I  know  not  what  kind  of  person  he  had.  But  if  he  had  not  bodily 
beauty,  in  his  mind  he  was  fairer  than  the  children  of  men.  I  am 
sure  of  his  temper;  1  can  look  into  his  heart,  and  see  that  it  is  made 
of  love  :  "  A  bruised  reed  will  he  not  break ;  and  the  smoking  flax 
will  he  not  quench ;  but  will  bring  forth  judgment  unto  victory." 

It  shows  me  the  truth  of  the  promise.  "  Where''' — let  it  be  where  it 
will,  in  the  temple,  the  private  dwelling,  the  field,  the  road :  "  where 
two  or  three"  (if  there  are  no  more ;  tor,  as  he  is  not  confined  to 
place,  so  neither  to  number)  "  are  gathered  together  in  my  name, 
there  am  I  in  the  midst  of  them." 

I  also  leam,  that  the  way  to  have  him  for  our  companion,  is  to 
make  him  our  theme.  No  theme  ought  to  be  so  dear — no  theme  can 
be  so  excellent,  so  profitable. 

Let  worldly  minds  pursue  the  things  of  the  world.  But  let  Chris- 
tians abundantly  utter  the  memory  of  his  great  goodness,  and  men- 
tion the  loving  kindnesses  of  the  Lord.  And  then  he  will  be  present. 
He  16'  there. 


'  We'll  talk  of  all  he  did  and  said, 
"  And  sufter'd  for  us  here  below ; 

'  The  path  he  mark'd  for  us  to  tread, 
"  And  what  he's  doing  for  us  now. 


Thus,  as  the  moments  pass  away 

"  We'll  love,  aud  wonder,  and  adore; 

And  hasten  on  the  glorious  day, 

"  When  we  shall  meet  to  part  no  more. 


February  7.—"  Take  up  thy  bed  and  walk."— John,  v,  8. 

We  are  too  prone  to  overlook  the  circumstantial  and  incidental  in- 
etruction  of  the  sacred  writers — forgetful  that  every  word  of  God  ia 
pure,  and  tliat  whatsoever  things  were  written  aforetime,  were  writ- 
ten for  our  learning.  Let  us  not  lose  any  of  this  hid  treasure  lor  wa  nt 
of  observing  and  applying  what  v/e  read. 

Our  Savior  met  with  this  man  at  the  pool  of  Bethesda ;  but  no 
sooner  had  he  pronounced  the  word  of  healing,  than  he  orders  him  to 
take  up  his  bed  and  walk.  He  has  always  reasons  lor  his  conduct, 
though  they  are  not  always  perceptible.  But  I  think  w^e  can  see 
Ibiir  reasons  for  this  command. 

First,  it  was  to  evince  the  perfection  of  the  cure.     His  walking, 


64  FEBRUARY  7. 

indeed,  would  prove  this ;  but  his  taking  up  his  bed,  and  being  able  to 
CJirry  that  in  which  he  had  been  carried,  w^ould  display  it  still  more, 
as  it  showed  his  strength,  as  well  as  health.  We  olten  refer  to  mira- 
cles, and  they  are  the  witness  of  the  Spirit.  Bat  the  question  is,  were 
tiiey  true  ?  Never  could  any  tiling  have  been  more  remote  from  im- 
{•osition  than  the  miracles  recorded  in  the  Gospel.  Examine  them. 
They  wcr«  many — they  were  public — they  were  performed  before 
witnesses  interested  in  their  detection,  had  they  been  false.  The  cir- 
cumstances, too,  were  always  corroborative.  Does  he  raise  the  dead  ? 
The  young  man  was  carrying  to  his  burial,  attended  with  much 
people.  Lazai-us  was  in  liis  grave,  and  had  been  dead  four  days. 
Does  he  recover  the  infirm  and  the  diseased  ?  The  man  whose  eyes 
he  opened  was  born  blind.  And  this  paralytic  had  been  afflicted 
thirty-eight  years ;  and  in  a  moment  he  was  made  whole,  and  was 
seen  by  all  going  home  with  his  bed  upon  his  shoulders. 

Secondly,  it  was  to  teach  him  to  be  careful,  and  to  waste  nothing. 
The  bed  probably  was  not  very  valuable,  but  he  was  not  to  throw  it 
away.  In  correspondence  Avith  this,  after  the  miracle  of  the  loaves 
and  fishes,  even  then,  when  he  had  shown  with  what  ease  he  could 
multiply  resources,  and  support  his  creatures,  he  said,  "  Gather  up 
the  fragments  that  remain,  that  nothing  be  lost."  Christians  should 
avoid  closeness  and  meanness,  lest  their  good  be  evil  spoken  of;  but 
there  is  another  extreme  they  should  be  anxious  to  avoid :  it  is  pro- 
fusion— yea,  negligence  and  carelessness.  They  ought  not  to  love 
money;  but  they  should  know  the  use  and  worth  of  it,  and  remember 
that  they  are  responsible  for  all  they  have.  How  needy  are  many, 
and  how  ready  would  they  be  to  call  down  the  blessing  of  heaven 
upon  you  for  a  few  pence,  ibr  the  remnants  of  your  wardrobe,  for  the 
refuse  of  your  garden,  for  the  crumbs  that  fall  from  your  table.  Be 
examples  of  economy  yourselves.  Teach  your  children  to  be  pro- 
digal of  nothing.  You  would  dismiss  a  servant  that  purloined  ;  keep 
no  one  that  wastes.  How  unfrugal,  often,  are  the  poor.  How  few 
of  them  seem  to  know  how  to  make  the  most  of  any  of  their  pittances. 
Let  them  be  instructed  personally,  and  by  tracts. 

Thirdly,  as  a  memento  of  his  deliverance  and  duty.  When  at 
home,  and  looking  on  this  bed,  he  would  say,  "  Ah !  there  I  lay,  a 
poor  enfeebled  creature;  and  said.  My  strengthand  my  hope  is  pe- 
rished from  the  Lord,  remembering  mine  affliction  and  my  misery, 
the  wormwood  and  the  gall :  my  soul  hath  them  still  in  remem- 
brance, and  is  humbled  within  me.  This  I  call  to  mind ;  therefore 
have  1  hope."  It  is  a  sad  charge  against  Israel,  that  they  soo?i  forgar. 
His  works,  and  the  wonders  that  he  had  shown  them.  We  are  prone 
to  the  same  evil,  and  need  every  assistance  to  aid  recollection.-  Joseph 
and  Moses  made  the  very  names  of  their  children  remembrances. 
Samuel  set  up  a  stone,  and  called  it  Ebenezer.  Some  have  set  apart 
particular  days.     Some  have  kept  diaries. 

"  Why  should  tlie  woiulers  He  has  wrought, 
"  Be  lost  ill  silence,  aud  forgot  ?" 

Fourthly,  to  try  his  obedience.  Carrying  his  bed  was  a  servile 
work ;  and  it  was  now  the  Sabbath,  on  which  day  no  burden  was  to 
be  borne.    He  seemed,  therefore,  to  oppose  the  law  of  Moses,  and  ac- 


FEBRUARY  8.  65 

cordiiigly  the  Pharisees  were  offended,  and  murmured.  But  works 
of  necessity  and  mercy  were  always  proper,  and  the  Sabbath  was 
made  for  man,  and  the  Son  of  Man  was  Lord  even  of  the  Sabbath 
day.  And  it  is  pleasing  to  find  that  the  man's  mind  was  informed, 
as  well  as  his  body  cured,  and  to  hear  him  reasoning  with  the  ob- 
jectors as  he  docs.  '•  He  answered  them,  He  that  made  me  whole, 
the  same  said  unto  me,  Take  up  thy  bed  and  walk."  How  fine,.hosv 
instructive  is  this.  We  are  not  to  judge  the  Lord's  commands,  but 
to  follow  them.  His  orders  may  be  trying,  and  in  obeying  them  we 
may  give  oiience ;  but  we  need  not  mind  the  revilings  of  men,  while 
we  can  plead  his  authority.  It  is  our  Deliverer,  our  Benefactor,  who 
enjoins,  and  what  has  He  said  unto  us  ?  He  that  died  for  us,  and  saA  ed 
us  from  the  wrath  to  come,  what  v/iil  He  have  me  to  do?  He  that 
made  me  whole,  the  same  says  unto  me,  "  If  ye  love  me,  keep  my 
commandments." 


February  8. — "And  he  was  there  in  the  prison." — Genesis,  xxxix,  20. 

— But  he  was  not  there  criminally^  but  under  an  imputation  as 
false  as  it  was  infamous.  How  little  can  we  judge  of  character  from 
outward  condition.  At  one  time  the  best  people  in  the  country  were 
to  be  found  at  the  stake  or  in  prison.  But  it  is  the  cause,  and  not  the 
cross,  that  makes  the  martyr.  Let  us  see,  that,  like  Daniel,  we  are 
accused  only  in  the  law  of  our  God,  and  resemble  Paul,  who  suffered 
cw  an  evil  doer,  even  unto  bonds,  but  was  not  one.  Let  us  beware  of 
drawing  upon  ourselves  deserved  reproach  or  persecution,  by  im- 
prudent or  immoral  conduct. 

"  For  what  glory  is  it,  if,  when  ye  are  buffeted  for  your  faults,  ye 
take  it  patiently  ?" 

"  And  he  Avas  there  in  prison  ;"  but  he  was  not  alone  there.  But 
the  Lord  was  \vith  Joseph — no  doubt  of  it ;  for  he  hath  said,  "  I  will 
never  leave  thee,  nor  forsake  thee."  No  situation  can  exclude  God 
from  access  to  his  people,  or  keep  them  from  intercourse  with  God. 
Jeremiah  found  him  in  the  deep  dungeon ;  John  in  the  isle  of  Pat- 
m.os,  and  Paul  on  tlie  sea.  His  people  sometimes  wonder  at  this ; 
the  experience  is  beyond  their  expectation  ;  and  they  say  with  Jacob, 
"  Surely  God  is  in  this  place,  and  I  knew  it  not."  But  they  might 
know  it ;  especially  if  it  be  a  scene  of  distress  j  for  has  He  not  said, 
■''  I  will  be  with  thee  in  trouble  1" 

"  And  he  was  there  in  the  prison  j"  but  he  was  not  miserable  there. 
All  was  peace  within.  His  rejoicing  was  thus  the  testimony  of  his 
conscience.  How  much  happier  was  he  in  this  respect  than  his  vile 
mistress,  who  had  knowingly  belied  him;  and  his  brethren  who  had 
cruelly  sold  him ;  how  galled  often  would  they  be  by  reflection  and 
self-reproach.  How  much  happier  was  he,  the  suffering  slave,  than 
Potiphar,  his  prosperous  master — yea,  than  Pharaoh  upon  the  throne  I 
Strange  as  it  may  seem,  this  prisoner,  in  this  wretched  confinement, 
was  by  far  the  happiest  man  in  Egypt.  But  he  had  the  presence  of 
God.  This  presence  makes  the  fullness  of  joy  above,  and  this  pre- 
sence here,  turns  a  prison  into  a  palace — into  a  temple.  The  world 
marvels  to  see  how  Christians  are  sustained  and  consoled  in  their 
afflictions  j  but  the  reason  is,  they  cannot  see  all  j  thej^  can  see  tJieir 


66  FEBRUARY  9. 

burdens,  but  not  the  everlasting  arms  underneath  them  ;  they  can 
see  their  sorrows,  but  not  the  comforts  of  the  Holy  Gho.st  shed  abroad 
in  their  hearts ;  but  they  themselves  know,  that  as  the  sufferings  of 
Christ  abound  in  them,  tJie  consolation  also  aboundeth  by  Christ. 

"  And  he  was  there  in  the  prison ;"  but  he  was  not  there  in  vain. 
He  was  a  witness  for  the  God  of  Israel :  and  tlie  very  manner  of  his 
suffering,  his  temper,  his  carriage,  if  he  had  said  nothing,  would  have 
impressed  all  that  beheld  him.  But  he  would  also  speak  a  word  in 
season,  and  his  addresses,  enforced  by  his  example,  would  carry 
■weight  with  them.  He  taught  the  master  of  the  prison,  and  his 
fellow  sufferers,  and  explained  the  dreams  of  the  chief  baker  and 
butler,  and  thus  raised  w^onder  and  gained  confidence,  which  he 
failed  not  to  turn  to  advantage.  There,  also,  he  was  himself  at 
school,  and  gained  much  useful  knowledge,  while  "  the  word  of  the 
Lord  tried  him."  His  tribulation  wrought  patience,  and  patience  ex- 
perience, and  experience  hope.  In  the  prison  he  was  prepared  for 
the  palace,  and  by  his  adversity  he  was  made  meet  for  prosperity 
He  could  well  say,  "  It  is  good  for  me  that  I  have  been  afflicted." 

^'  And  he  was  there  in  the  prison ;"  but  he  was  not  there  always. 
Nothing  could  detain  him  when  the  word  of  the  Lord  came  and 
commanded  his  deliverance.  Till  then  he  relied  on  God's  promise ; 
but  his  confidence  was  sorely  exercised;  the  event  was  not  only  de- 
layed, but  seemed  to  grow  less  probable,  and  the  gloom  thickened. 
But  he  found  that  it  is  good  for  a  man  not  only  to  hope,  but  quietly 
wait  for  the  salvation  ot'  the  Lord.  At  length,  and  not  a  moment 
beyond  his  own  appointed  time,  and  not  a  moment  beyond  the  best 
time,  the  Lord  appeared,  and  from  the  prison  he  steps  into  the  second 
chariot  in  Egypt. 

Christians,  the  God  you  serve  is  continually  able  to  deliver  you. 
If  you  have  his  word,  lay  hold  of  it,  and  let  it  keep  your  mind  in 
perfect  peace,  being  stayed  on  Him.  You  have  nothing  to  do  with 
difficulties;  indeed  there  are  none  where  the  truth  of  God  is  con- 
cerned. You  believe  in  God  the  Father  Almighty,  Maker  of  heaven 
and  earth ;  He  turneth  the  shadow  of  death  into  the  morning.  At 
eveninor  tide  it  shall  be  light. 


February  9. — "  3Iy  soul  shall  make  her  boast  ia  the  Lord;  the  humble 
shall  hear  thereof,  and  be  glad."— Psalm  xxxiv,  2. 

We  are  prone  to  boast,  and  there  is  scarcely  any  thing  that  does 
not  often  call  forth  the  tendency.  Some  boast  of  their  beauty — some 
of  the  multitude  of  their  riches — some  of  their  pedigree  and  rank — 
Bome  of  their  genius,  and  learning,  and  knowledge.  Some  boast  of 
their  wickedness,  which  is  glorying  in  their  shame.  Some  boast  of 
their  goodness,  when,  too,  they  have  none ;  for  there  is  a  generation 
who  are  pure  in  their  own  eyes,  and  are  not  washed  from  their  filthi- 
ness.  But  they  who  have  "  the  root  of  the  matter"  in  them — have 
they  any  right  to  boast  ?  Is  their  religion  derived  from  themselves? 
Is  it  self-sLfstained  ?  Is  it  perfect?  Where  is  boasting  then  ?  It  irf 
excluded.  By  what  law  ?  The  law  of  faith,  for  "  it  is  of  flaith, 
that  it  might  be  of  grace."  And  this  is  its  language:  "  God  hath 
chosen  the  foolish  things  of  the  world  to  confound  the  wise,  and  God 


FEBRUARY  9.  67 

hfith  chosen  the  weak  things  of  the  world  to  confound  the  things 
which  are  mighty;  and  base  things  of  the  world, and  things  which 
are  despised  hath  God  chosen,  yea,  and  things  which  are  not,  to 
bring  to  nought  things  that  are,  that  no  flesh  should  glory  in  his 
presence.  But  of  Him  are  ye  in  Clirist  Jesus,  who  of  God  is  made 
unto  us  Avisdom,  and  righteousness,  and  sanctification,  and  redemp- 
tion ;  that  according  as  it  is  written,  He  that  glorieth,  let  him  glory 
in  the  Lord." 

But  here  we  see  that  we  may  glory  in  Him,  though  we  are  forbid- 
den to  glory  in  creatures,  or  in  ourselves.  Accordingly,  David  says, 
''  My  soul  shall  make  her  boast  in  the  Lord."  And  so  ought  we  to 
resolve.  And  there  are  moments  and  frames  when,  surveying  Him 
in  his  works,  and  perfections,  and  promises,  tlie  believer  can  exult 
with  joy  unspeakable  and  full  of  glory. 

"  All  my  capacious  powers  cau  boast,         I      "  Nor  to  my  eyes  is  light  so  dear, 
"  In  ihce  most  nclily  meet ;  |  "  Nor  friendship  half  so  sweet." 

"  What  a  Friend  have  I— a  tried,  kind,  almighty,  everlasting 
Friend— a  Friend  who  loveth  at  all  tim.es,  and  has  sworn  that  he  will 
never  leave  me  nor  forsake  me.  '  This  is  my  Beloved,  and  this  is 
my  Friend,  O  ye  dauirhters  of  Jerusalem.'  ^Vhat  a  Shepherd  have 
I !  The  Lord  is  my  Shepherd,  I  shall  not  want.  He  maketh  me  to 
lie  down  in  green  pastures;  he  leadeth  me  beside  the  still  waters. 
He  restoreth  my  soul;  he  leadeth  me  in  the  paths  of  righteousness, 
for  his  name's  sake.  Yea,  though  T  walk  through  the  valley  of  tlie 
ehadow  of  death,  I  will  fear  no  evil ;  for  thou  art  with  me ;  thy  rod 
and  thy  staff,  they  comfort  me.  What  a  God  is  mine  !  The  God  of 
ti-uth ;  the  God  of  all  grace ;  a  God  in  covenant ;  a  God  in  Christ — 
this  God  is  my  God,  lor  ever  and  ever:  he  will  be  my  guide  even 
imto  death.  AVhat  a  portion  is  mine !  The  Lord  is  the  portion  of 
mine  inheritance,  and  of  my  cup ;  thou  maintainest  my  lot.  The 
lines  are  fallen  unto  me  in  pleasant  places ;  yea,  I  have  a  goodly 
heritage." 

But  not  only  is  included  here  the  elevation  of  joyous  feeling,  arising 
from  the  view  and  possession  of  magnificent  good,  but  also  the  break- 
ing forth  of  gratitude  and  praise.  ^The  selfish  and  the  proud  dishke 
the  thought  of  dependence,  and  wish  every  acquisition  to  be  con- 
sidered as  of  their  own  procuring :  "  therefore  they  sacrifice  unto  their 
net,  and  burn  incense  unto  their  drag."  But  pious  minds  ever  delight 
to  own  that  they  have  nothing  but  what  they  have  received.  It  is 
very  painful  to  be  under  obligations  to  an  enemy,  but  how  pleasant 
h  is  to  be  indebted  to  one  we  admire  and  love  !  They  who,  therefore, 
Rupremely  love  their  God  and  Savior,  make  their  boast  in  the  Lord. 
They  will  hereafter  cast  their  crowns  before  the  throne,  and  their 
language  now  is,  "  By  the  grace  of  God  I  am  what  I  am."  "In  the 
Lord  have  I  righteousness  and  strength."  "  I  will  greatly  rejoice  in 
the  Lord  ;  my  soul  shall  be  joyful  in  my  God  ;  for  he  hath  clothed 
me  with  the  garments  of  salvation ;  he  hath  covered  me  with  the  robe 
of  righteousness,  as  a  bridegroom  declceth  himself  with  ornaments,  and 
as  a  bride  adorneth  herself  with  her  jewels." 

David  supposes  that  his  doing  this  would  be  known.  "  The  hura< 
ble  shall  hear  thereof."  They  would  possibly  hear  it  from  others, 
for  the  godly  have  their  obsen'cr?;  and  "  are  m.en  wondered  at." 


68  FEBRUARY  10. 

They  were  likely  to  hear  it  from  himself.  Therefore,  says  he,  "O 
magnify  the  Lord  witti  me,  and  let  us  exalt  his  name  together.  I 
Bouglit  the  Lord,  and  he  heard  me,  and  delivered  me  from  all  my 
fears;"  "Come  and  hear,  all  ye  that  fear  God,  and  I  will  declare 
what  he  hath  done  for  my  soul.  I  cried  unto  him  with  my  mwith, 
and  he  was  extolled  with  my  tongue."  Spiritual  sadness  seeks 
seclusion  and  conceahnent.  Then,  as  the  stricken  deer  leaves 
the  herd,  the  man  sitteth  alone  and  keeps  silence,  hecause  he  has 
borne  it  upon  him.  Peter  went  out  and  wept  bitterly.  But  spiritual 
freedom  and  joy  soon  discover  themselves.  Like  the  return  of  health, 
aid  of  day,  it  says  to  the  prisoners,  Go  forth;  to  them  that  are  in 
darkness,  Show  yourselves.  When  Hannah  was  in  bitterness  of  soul, 
and  prayed  unto  the  Lord,  and  wept  sore,  it  is  said  she  prayed  in 
her  heart,  only  her  lips  moved,  but  her  voice  was  not  heard.  But 
w^hen  she  had  succeeded,  she  broke  forth  into  a  song,  and  said,  "  My 
heart  rejoiceth  in  the  Lord,  mine  horn  is  exalted  in  the  Lord ;  my 
mouth  is  enlarged  over  mine  enemies,  because  I  rejoice  in  tliy  sal- 
vation." 

David  also  inferred  the  effect  this  knowledge  would  produce  in 
them — "  The  humble  shall  hear  thereof,  and  be  glad?''  He  could 
reckon  upon  this  from  his  own  disposition,  and  from  the  connexion 
there  is  between  all  the  subjects  of  Divine  grace.  They  are  all  one 
in  Christ  Jesus.  Thev  belong  to  the  same  family ;  they  are  parts  of 
the  same  body ;  and  il"  one  member  suffers,  all  the  members  suffer 
with  it:  and  if  one  member  be  honored,  all  the  members  rejoice. 
They  who  have  prayed  for  me,  will  not  refuse  to  praise.  "  Bring 
my  soul  out  of  prison,  that  I  may  praise  thy  name  ;  the  righteous 
shall  compass  me  about,  for  thou  shalt  deal  bountifully  with  me." 
What  sight  can  be  so  gratifying  to  a  good  man,  as  to  see  a  convert 
leaving  the  world  and  entering  die  Church;  a  backslider  returning 
into  the  path  of  peace ;  a  believer  walking  worthy  ihe  vocation 
wherewith  he  is  called ;  a  dying  saint  joyful  in  glory,  and  shouting 
aloud  upon  his  bed  ?  They  that  fear  tliee  will  be  glad  when  they 
eee  me,  because  I  have  hoped  in  thy  truth. 

— The  Lord's  followers  are  supposed  to  be  mopish  and  melancholy, 
but  they  have  a  thousand  sources  of  joy  which  others  know  not  of. 
How  great  is  the  pleasure  tliey  derive  even  from  ethers.  Indeed  they 
can  often  rejoice  on  the  behalf  of  their  brethren,  when  they  fear  things 
are  not  going  on  well  with  themselves.  But  what  a  proof  is  this 
feeling  that  their  heart  is  right  with  God  ! 

— Envy  is  the  rottenness  of  the  bones,  and  the  temper  of  the  devil. 
To  rejoice  in  another's  good  is  Christian — angelica! — divine.  God 
IS  love:  and  he  that  dwelleth  in  love,  dwelleth  in  God,  and  God  in 
him. 


February  10. — "Be  sober." — 1  Thess.  v,  8. 
Thi3  stands  opposed  to  bodily  excess,  and  especially  to  drunken- 
ness. It  is  painful  to  think  that  it  should  be  ever  necessary  even  to 
montitin  such  a  subject  among  those  who  ever  profess  to  be  Chris- 
tians. The  Spartans  presented  to  their  children  intoxicated  slaves, 
that,  seeing  their  beastly  demeanor,  they  might  detest  the  vice. 


FEBRUARY  10.  69 

Some  pao-an  legislators  inflicted  a  double  punialiment  upon  crimes 
committed  in  a  state  of  drunkenness.  Christian  lawgivers  and  judges 
are  not  equally  wise  and  just ;  for  bow  scandalous  is  it  to  hear  men, 
in  a  court  of  justice,  allege  their  intoxication  to  extenuate,  if  not  to 
justify  their  conduct.  Drunkenness  takes  away  the  man,  and  leaves 
the  brute.  It  dethrones  reason  from  its  seat.  It  covers  the  wretch 
with  rags,  and  reduces  his  wife  and  children  to  want  and  beggary.  It 
impairs" appetite,  produces  trembhng  of  limbs,  and  such  sinking  of 
spirits  as  almost  compels  to  the  repetition  of  the  offence— so  that, 
physicallv,  as  well  as  morally,  it  is  next  to  impossible  to  cure  it. 

Let  me  therefore  jruard  against  it,  and  not  only  in  the  grossnes.% 
but  tlie  guilt.     Some  professors  of  religion  seem  to  think  they  are 
7mi  cliargeable  with  the  sin,  if  they  can  keep  their  eyes  open,  and 
i  walk  from  the  dining-room  to  the  tea-table,  not  considering  that  every 
I  indulo'ence  beyond  natural  relief  and  refreshment  is  vicious;   and 
i  that  the  Scripture  peculiarly  condemns  those  who,  by  gradual  train- 
!  ing,  have  made  themselves  strong  to  drink  wine,  and  to  mingle 
i  etroijg  drink.     Let  me  therefore  beware  of  the  encroaching  degree^ 
\  and  put  a  knife  to  my  throat,  \{^ gUen  to  appetite.    And  instead  of  be- 
I  ing  filled  with  wine,  wherein  is  excess,  let  me  be  filled  with  the  Spirit. 
I       But  the  pure  and  holy  religion  of  Jesus,  when  it  says,  "  Be  sober," 
forbids  much  more  than  this  vile  and  oiTensive  practice.    It  enjoins 
temperance  in  all  our  appetites,  desires  and  afiections.     It  extends 
|i  even  to  business.        As  a  man  may  be  entangled,  so  he  moy  be  in- 
toxicated with  the  affairs  of  this  life ;  and  how  often  do  the  cares  of 
tliis  life,  and  the  deceitfulness  of  riches,  choke  the  word,  and  it  be- 
ocmeth  unfruitful.    A  Christian  may  be  too  mindful  of  earthly  things, 
too  ahve  to  fame,  too  anxious  to  join  house  to  house,  and  add  field  to 
field,  and  to  load  himself  with  thick  clay.     As  a  man  inebriated  is 
unfit  for  the  duties  of  his  station,  and  is  obhged  to  be  confined,  so  it  is 
with  those  v,7ho  set  thei r  affection  on  things  below.    They  are  unqual i- 
fied  for  their  high  calling,  and  cannot  walk  as  becometh  the  Gospel. 
"  Seekest  thou  great  things  to  thyself?"  says  Jeremiah  to  Barucli, 
"  seek  them  not."    Let  me  reflect,  in  the  light  of  Scripture  and  obser- 
vation, on  the  vanity  of  worldly  things ;  their  unsatisfactoriness  in 
possession;  their  perishing  in  the  using;  and  the  many  and  hurtful 
lusts  to  which  they  expose  ;  and  let  my  conversation  be  without  cnvet- 
ousness,  and  let  me  be  content  with  such  things  as  I  have,  for  He 
hath  said,  I  will  never  leave  thee,  nor  forsake  thee. 

Sleep  is  a  natural  and  necessary  refreshment.  But  we  may  be  ex- 
cessive in  this,  as  well  as  in  any  other  indulgence.  And,  alas !  how 
often  are  we,  even  to  the  injury  of  our  health,  as  well  as  the  waste 
of  our  time. 

Recreation  is  allowable  and  salutary ;  but  we  may  exceed  the 
bounds  which  the  redemption  of  time,  and  the  repairing  and  refitting 
us  for  duty  can  only  allow. 

Paul  exhorts  Timothy  to  be  "  sober-minded."  How  intemperate 
are  some  in  their  opinions ;  and  opinions,  especially  in  religion,  that 
regard  inferior  truths,  and  subjects  concerning  which  the  understand- 
ing meets  with  the  greatest  difficulties.  Some  are  eager,  and  rash, 
and  positive  in  all  their  judgments,  and  nothing  is  too  absurd  or  ridi- 
culous for  their  adoption. 


70  FEBRUARY  11. 

Again,  let  me  hear  the  apostle ;  "  I  ^ay  to  every  man  that  is 
amongst  you,  not  to  think  of  himself  more  highly  than  he  ought  to 
think,  but  to  think  soberly;"  i.  e.  not  overrating  his  station,  his  corf- 
nections,  his  abilities,  his  usefulness,  his  performances.  "  For  if  a 
man  think  himself  to  be  something  when  he  is  nothing,  he  deceiveth 
himself" 

Finally,  let  me  not  forget  how  ohviously^  as  well  as  extensively,  I 
am  to  discharge  this  obligation;  nor  lose  sight  for  a  moment,  oftlic 
argument^  by  which  it  is  enforced — "  Let  your  moderation  be 

KNOWN  UNTO  ALL  MEN — THE  LORD  IS  AT  HAND." 


February  11.—"  The  children  of  the  day."— 1  Thess.  v,  5. 

Three  distinctions  may  be  here  made.  The  first,  regards  heathens. 
The  second,  the  Jews.    The  third.  Christians. 

Heathens  are  the  children  of  night.  With  regard  to  them,  dark- 
ness covered  the  earth,  and  gross  darkness  the  people.  What  did 
they  know  of  God ;  of  themselves ;  of  their  origin ;  their  fall ;  their  re- 
covery ;  their  duty  ?  What  did  they  know  of  a  future  state  ?  A  few 
of  their  philosophers  spoke  of  the  immortality  of  the  soul ;  but  none  of 
them  thought  of  tlie  resurrection  of  the  body,  unless  to  turn  it  into 
ridicule.  And  wdiat  they  expressed,  they  did  but  conjecture :  they 
could  prove  and  establish  nothing.  And  they  held  it  in  unrighteous- 
ness; it  had  no  influence  over  them  as  a  motive;  for  wantmg  the  cer- 
tainty of  a  principle,  it  w^anted  the  efficacy.  And  they  kept  it  from 
the  people  at  large,  and  employed  no  means  to  inform  the  multitude, 
who,  as  quite  sufficient  for  them,  were  abandoned  to  every  kind  of 
Euperstition. 

The  Jews  were  all  children  of  the  dawn;  an  intermediate  state 
between  night  and  day;  better  than  the  former,  and  very  inferior  to 
the  latter.  Hence  the  Savior  alluding,  not  to  the  state  of  pagans,  but 
to  tiie  disadvantages  of  Judaism,  said  to  his  disciples,  "  Many  pro- 
phets and  righteous  men  have  desired  to  see  the  things  that  ye  see, 
and  have  net  seen  them."  They  had  the  law,  which  was  given  by 
Moses;  but  we  have  grace  and  truth  that  came  by  Jesus  Christ.  They 
had  the  shadows,  we  have  the  substance.  They  had  the  types,  and 
the  promises ;  we,  the  realizations,  and  the  accomplishment.  To  them, 
the  Sun  of  Righteousness  was  below  the  horizon  ;  on  us,  he  has  risen 
with  healing  under  his  wings— God  having  provided  some  better  thing 
for  us,  that  they,  without  us,  should  not  be  made  perfect.    For 

ChTistians  are  the  children  of  the  day.  It  is  their  privilege  to 
have  the  system  of  Revelation  complete;  and  to  be  blessed  with  the 
full  dispensation  of  the  glorious  Gospel.  They  have  the  servants  of 
tiie  Must  High  God,  which  show  unto  men  the  way  of  salvation. 

Every  thing  with  us  is  made  clear,  in  proportion  as  it  is  important. 
And  with  regard  to  the  acceptance  of  our  persons  with  God,  the  re- 
novation of  our  nature,  our  title  to  eternal  life,  our  meetness  for  glory, 
our  supplies  of  grace,  and  all  spiritual  blessings  in  heavenly  places  in 
Christ ;  the  darkness  is  entirely  past,  and  the  true  light  now  shineth, 
and  we  are  the  children  of  the  day. 

Therefore  let  us  hail  it  with  gratitude.  And  what  thanks  can  ever 
equal  the  benefit?    A  mud  cottage  with  the  Scriptures  in  it,  is  more 


FEBRUARY  12.  71 

ennobled  in  the  view  of  an  angel,  than  the  palace  of  the  richest  em- 
peror upon  earth.  David  would  have  descended  from  his  throne,  and 
have  passed  his  days  in  a  poor-house,  to  have  enjoyed  our  advantages. 
Abraham,  at  the  distance  of  near  two  thousand  years,  rejoiced  to  see 
our  day,  saw  it,  and  was  glad. 

Therefore  let  us  receive  it  with  joy.  Nature  shows  off  her  beauties : 
the  lambs  play ;  the  birds  carol  their  notes;  every  thing  seems  to  wel- 
come the  approach  of  day.  Truly  light  is  sweet,  and  a  pleasant 
thing  it  is  for  the  eyes  to  behold  the  sun.  And  shall  the  Gospel,  this 
day  of  good  tidings,  inspire  us  with  dread  and  gloom  ?  Is  it  not  in- 
tended, is  it  not  adapted  to  make  even  our  spirits  rejoice  in  God  our 
:Savior?    And  was  it  not  thus  always  originally  regarded? 

Therefore  we  should  improve  it  with  diligence.     The  sun  ariseth, 

and  man  goeth  forth  to  his  work  and  to  his  labor  until  evening — the 

night  is  for  inaction.     They  that  sleep,  sleep  in  the  night ;  and  they 

;    that  are  drunken,  are  drunken  in  the  night.     But  let  us,  who  are  of 

;    the  day,  be  sober.     And  knowing  the  time,  let  us  cast  off  the  works 

i   of  darkness,  and  let  us  put  on  the  armor  of  light.     Advantages  infer 

i   obligations,  and  produce  responsibility.    Where  much  is  given,  much 

I   will  be  required.     What  do  ye  more  than  others?  asks  the  Savior. 

And  he  has  a  right  to  ask.   *He  also  says.  Yet  a  little  while  is  the 

light  with  you.     Walk  while  ye  have  the  light,  lest  darkness  come 

I  upon  you.     Blessed  Jesus!  possess  me  with  thy  own   Spirit;  and, 

1  henceforth  repelling  every  interruption,  and  crushing  every  indeci- 

j  sion  and  delay,  may  I  make  thy  purpose  and  zeal  my  own :  "  I  must 

I  work  the  w^orks  of  Him  that  sent  me  while  it  is  day — the  night 

cometh  wdierein  no  man  can  work." 


February  12. — "  And  he  said,  Leave  us  not,  I  pray  thee ;  forasmuch  a3 
thou  knowest  how  we  are  to  encamp  in  the  wilderness,  and  thou  mayest  be 
to  us  instead  of  eyes." — Numbers,  x,  31. 

Such  Avas  the  language  of  the  Jewish  leader  to  Hobab,  the  son  of 
Raguel  the  Midianite,  Moses'  father-in-law.  How  numerous  are 
our  wants,  in  whatever  condition  we  are  found.  We  need  not  food 
to  nourish  us,  apparel  to  cover  us,  sleep  to  refresh  us,  friendship  to 
succor  us.  We  need  the  heart  of  one  of  our  fellow  creatures,  and 
the  hand  of  another.  One  must  be  feet  to  us,  another  eyes.  Wlio 
is  self-sufficient?  Who,  but  under  the  delusion  of  pride  and  vanity, 
would  ever  affect  independence?  The  eye  cannot  say  unto  the 
hand,  1  have  no  need  of  thee.  Nor,  again,  the  head  to  the  feet,  I 
have  no  need  of  you.  Nay,  much  more  those  members  of  the  body 
which  are  feeble,  are  necessary.  Above  others  in  circumstances,  we 
may  be  inferior  to  therr.  in  grace  or  experience,  or  some  particular 
attainment.  David  was  superior  to  Jonathan  in  divine  things;  yet 
"  Jonathan  went  to  David  in  the  Avood,  and  strengthened  his  hands 
in  God."  I  long  to  see  you,  says  Paul  to  the  Romans,  that  I  may 
impart  unto  you  some  spiritual  gift,  that  ye  may  be  established  ;  but 
they  aided  and  confirmed  him  first ;  for  they  came  down  to  meet  him 
as  far  as  Appii  Foium  and  the  Three  Taverns;  and  when  he  saw 
them  he  thanked  Grod,  and  took  courage. 

Here  we  see  the  advantages  of  society.    A  God  of  knowledge  and 


72  FEBRUARY  13. 

tnith  has  said,  It  is  not  good  for  man  to  be  alone  ;  and  if  it  was  9,0 
with  regard  to  Paradise,  how  much  more  with  regard  to  a  wilderness. 
Half  the  pleasure  of  solitude,  it  has  been  remarked,  arises  from  our 
having  a  friend  at  hand  to  whom  we  can  say,  How  delightful  this 
retirement  is !  Ointment  and  perfume  rejoice  the  heart,  so  doth  a 
man  his  friend  by  hearty  counsel.  Why,  but  to  encourage  social 
devotion,  did  our  Savior  say  to  his  disciples,  "  If  two  of  you  shall 
agree  on  earth  as  touching  any  one  thing  that  they  shall  ask,  it  shall 
be  done  for  them  of  my  Father  which  is  in  heaven.  For  where  two  or 
three  are  gathered  together  in  my  name,  there  am  I  in  tlie  midst  cf 
them."  Why  did  he  send  forth  the  seventy,  two  by  two,  m  their 
mifjsion  through  Judea.  but  to  comfort  each  other  in  distress;  to 
confer  with  each  other  in  cases  of  perplexity ;  to  stimulate  each  other 
in  cases  of  languor ;  to  check  each  other  in  cases  of  temptation." 
"  Two  are  better  far  than  one,  because  they  have  good  reward  for 
their  labor.  For  if  they  fall,  the  one  will  life  up  his  fellow  ;  but  v;o 
to  him  that  is  alone  when  he  falleth ;  for  he  hath  not  another  to  help 
him  up." 

Let  none  despond.  As  all  are  required  to  be  useful,  so  all  may  be 
serviceable,  if  they  will ;  and  often,  far,  beyond  tlie  probability  of 
their  condition,  or  their  own  hopefulness ;  for  humility  makes  a  good 
man  modest  in  his  expectations,  as  well  as  in  his  pretensions. 

We  also  see  here,  that  confidence  in  God  is  not  to  lead  us  to  disre- 
gard any  advantages  we  can  derive  from  ordinary  resources.  Moses 
had  the  engagement  of  God,  and  was  even  under  a  miraculous  gui- 
dance ;  yet  he  does  not  overlook  the  assistance  he  could  derive  fiom 
his  father-in-law,  as  to  his  advice  in  difficulties,  and  those  instractions 
which,  from  his  knowledge  of  the  Wilderness,  he  could  give  him, 
with  regard  to  particular  situations,  and  their  conveniencies  or  incon- 
veniencies.  Tlie  religion  of  tlie  Bible  is  ahvays  a  reasonable  service. 
It  does  not  keep  a  man's  eyes  upon  the  stars,  while  befalls  over  every 
stumbling  block  in  his  way,  but  says  to  him,  "  Let  thine  eyes  look 
right  on,  and  thy  eyelids  straight  before  thee ;  ponder  the  path  of 
tliy  feet,  that  thy  goings  may  be  established."  It  places  our  depen- 
dence upon  God,  but  that  reliance  is  favorable  to  activity — it  is  the 
spring  of  it.  In  Him  we  live,  move,  and  have  our  being  ;  but  this 
does  not  supersede  eating  and  drinking.  He  teaches  us ;  but  we  are 
to  read  and  hear  his  word.  He  promises,  but  he  will  be  inquired  of 
for  the  performance.  And  none  of  the  aids  he  affords  us  render  need- 
less the  exercise  of  prudence,  the  exertion  of  our  faculties,  the  offices 
of  friendship,  or  the  means  of  grace.  "  Draw  nigh  to  God,  and  he 
will  draw  nigh  to  you." 


FtBRUARY  13. — "  Turn  thee  unto  me,  and  have  mere)'  upon  me;  for  T  am 
desolate  and  afflicted.  Tlie  troubles  of  my  heart  are  enlarged:  O  bring 
thou  me  out  of  my  distresses." — Psalm  xxv,  16,  17. 

Surely  this  book  is  addressed  to  the  heart  ?  and  requires  sensibility 
rather  than  talent  to  understand  and  explain  it.  How  tender  here  is 
the  language  of  David,  and  how  instructive  too.  He  was  a  sufferer, 
though  a  kmg,  and  a  man  eminently  godly.  And  his  sorrows  were 
not  superficial,  but  deep  and  depressing,  "  the  sorrows  of  the  heart." 


FEBRUARY  lA.  73 

And  while  hoping  for  their  diminution  they  were  '•  enlarged."  Bui 
he  is  a  petitioner,  as  well  as  a  suflferer,  and  those  sorrows  wdl  never 
injure  us  that  bring  us  to  God.     Thfde  things  he  prays  for. 

First.  Deliverance.  This  we  are  allowed  to  desire  consistently 
with  reeifTuation  to  the  divine  will.  But  we  must  seek  it,  not  IVom 
rreaturcsTbut  from  God,  vv'ho  has  said,  "  Call  upon  me  in  the  day  ot 
trouble,  and  I  will  deliver  thee."  Nothing  is  too  hard  for  Him ;  He 
can  turn  the  shadow  of  death  into  the  morning— Therefore,  saye 
David.  ''  O  bring  thou  me  out  of  my  distresses." 

Secondly.  Notice.  A  kind  look  fron:  God  is  desirable  at  any  time, 
in  any  circumstances;  but  in  aflliction  and  pain,  it  is  like  hfe  from 
the  dead.  Nothing  cuts  like  the  neglect  of  a  friend  in  distress; 
nothinfT  soothes  like  his  calls,  and  inquiries,  and  sympathy,  and  tears, 
then.  '^Bui  to  say.  Thou,  God,  seest  me  ;  thou  knowest  all  my  walk- 
ino"  through  this  great  wilderness— to  be  assured  that  he  is  attentive 
to^my  conditioiij'and  is  smiling  through  the  cloud;  fills  the  heart, 
even  in  tribulation,  with  a  peace  that  passeth  all  understanding— 
Therefore,  says  David,  "  Look  upon  mine  affliction  and  pain." 

Thirdly.  Pardon.  He  does  not  think  himself  sinless :  and  trials 
aie  apt  to  revive  a  sense  of  guilt,  and  to  make  the  suflerer  fearful, 
and  to  induce  the  prayer,  "  Do  not  condemn  me."  We  will  also 
venture  to  say,  that  however  a  Christian  may  feel  his  sorrows,  he 
will  feel  his  sins  much  more :  these,  these  are  the  burden  and  the 
gvief— Therefore,  David  says,  "  Forgive  all  my  sins." 

This  was  his  meaning,  and  I  hope  I  can  make  it  my  own.  If  it 
be  thy  pleasure,  release  me  from  my  complaint.  If  not,  and  the  dis- 
tress is  continued  to  try  me,  be  near  to  aMcrd  me  a  sensible  manifes- 
tation of  thy  favor ;  let  me  see  thy  countenance ;  let  me  hear  thy 
voice,  saying,  "  I  rem.em.ber  thee  still."  Or,  if  this  be  denied,  and  I 
have  no  claim  upon  thee  for  such  an  indulgence,  let  me,  for  tlie 
Redeemer's  sake,  be  absolved  and  justified.  Remove  my  guilt, 
whatever  becomes  of  my  grief— grief  tlien  cannot  be  penal— cannot 
be  injurious — 

"  If  Pin  be  pardon'd.  I'm  secure ;  "  The  law  pivos  sin  its  «kmniiig  pow'r  •, 

"  Dtath  hath  uo  sting  beside :  "  But  Christ,  iiiy  ransom,  died 


February  14.—"  Ye  are  my  friends,  if  ye  do  whatsoever  1  command  you.  * 

John,  XV,  14. 

He  does  not  say,  ye  are  the  subjects  of  my  love ;  but,  "  Ye  are 
my  friends,"  if  ye  do  whatsoever  t  command  you.  You  may  love 
an  animal,  a  slave,  an  enemy ;  but  neither  of  these  can  be  your 
friend;  for  friendship  implies  and  requires  what  their  condition  does 
not  admit.  It  is  a  remarkable  expression  that  Moses  employs  when 
he  says,  "  If  thy  brother,  the  son  of  thy  mother,  or  thy  son,  or  thy 
daughter,  or  the  wife  of  thy  bosom,  or  ihy  friend  who  is  as  thine 
owN^souL."  It  seems  to  place  a  friend  above  all  the  relations  of 
kindred,  and  Solomon  docs  not  scruple  to  say,  "  There  is  a  friend 
that  sticketh  closer  than  a  brother."  Friendship  has  always  been 
deemed  essential  to  the  happiness  of  human  beings,  and,  indeed,  to 
their  very  honor;  for  it  would  be  thought  as  disgiaceful  as  it  is  dis- 
consolate to  have  no  friend.    No  peculiarity  of  condition,  nor  eleva 

Vol.  I.  4 


74  FEBRUARY  14. 

tion  of  rank,  sete  a  man  above  the  attraction  and  utility  of  friendship. 
Kings  have  laid  aside  their  royalties  to  indulge  in  it,  and  Alexander 
would  have  found  a  conquered  world  a  kind  of  desert,  without  an 
Ephestion. 

But  it  is  needless  to  enlarge  on  the  excellency  and  value  of  this 
blessing.  Who  is  not  ready  to  acknowledge  that  friendship  is  the 
delight  of  youth,  the  pillar  of  age,  the  bloom  of  prosperity,  the  charm 
of  solitude,  the  solace  of  adversity,  the  best  benefactor  and  comforter 
m  this  vale  of  tears.  But  the  question  is,  where  a  friend  is  to  be 
found?  It  will  be  allowed  that  many  who  wear  the  name  are  un- 
worthy of  the  title,  and  that  even  those  who  are  sincere  in  profes- 
sions may  be  chargeable  with  infirmities.  Yet  even  human  friend- 
ship is  not  a  Utopian  good.  He  who  says  all  men  are  liars,  says  it  in 
his  haste,  or  from  a  heart  that  judges  of  others  by  itself  They  who 
complain  most  are  commonly  the  most  to  be  complained  of;  for  there 
i?  reaZ  friendship  to  be  found  on  earth.  But  there  is  better  in 
heaven  J  and  in  our  text  we  have  the  advantage  in  the  highest  of 
all  examples.  In  others  we  may  have  the  reality,  and  even  the 
eminency  of  friendship,  but  in  Him  we  have  the  perfection,  the 
divinity  of  it. 

But  what  is  necessary  to  our  claiming  it  ?  Ye  are  my  friends, 
says  He,  "  If  ye  do  whatsoever  I  command  you."  But  this  he  shows 
us,  that  though  he  is  the  friend,  he  is  also  the  lawgiver.  Under 
whatever  character  he  reveals  himself,  we  are  never  to  lose  sight  of 
the  Sovereign.  His  goodness  is  to  display  his  g'-eatness,  not  to 
weaken  it.  He  is  the  Prince  as  well  as  the  Savior ;  He  "  comniands" 
his  friends.  And  nothing  less  than  obedience  to  his  will  is  required 
of  us.  It  is  not  enough  to  read  it,  and  hear  ii,  and  know  it,  and  talk 
of  it,  and  profess  it;  we  must  "  do"  it.  And  our  obedience  must  be 
impartial ;  we  must  do  "  whatsoever"  he  commands  us.  Obedience 
may  be  sincere  without  being  perfect  in  the  degree;  but  it  cannot 
be  sincere  without  being  universal  in  its  principle  and  disposition. 
For  if  I  do  some  things  which  he  enjoins  me,  and  not  others,  it  fol- 
lows, that  what  I  do,  I  do  from  some  other  motive  than  liis  authority; 
for  this  would  lead  me  to  observe  all  he  enjoins.  True  obedience 
will  not  suffer  me  to  select,  any  more  than  to  dictate;  its  only  inquiry 
is,  "  Lord,  what  wilt  thou  have  me  to  do?"  He  who  commands  me 
to  enter  his  gates  with  thanksgiving,  tells  me  also  to  enter  my  closet. 
He  who  forbids  me  to  steal,  tells  me  to  speak  evil  of  no  man.  Can  I 
say  with  David,  "  I  esteem  all  thy  commandments  concerning  all 
ijiings  to  be  right,  and  I  hate  every  Mse  way  ?" 

With  regard  to  the  connexion,  however,  between  this  friendship 
and  this  obedience,  let  it  not  be  supposed  that  it  is  a  meritorious  one, 
as  if  the  practice  deserved  the  privilege.  This  is  impossible,  and 
would  subvert  the  gospel  of  Christ.  Yet  it  is  a  certain  connexion, 
and  as  certain,  both  in  its  exclusion  and  inclusion,  as  tlie  nature  of 
things,  and  the  word  of  truth,  can  make  it.  And  it  is  an  encouraging 
coni^xion.  Had  the  requisition  turned  on  worldly  honor,  or  wealth,  or 
genms,  or  science,  many  must  have  despaired.  But  the  essential  is  not 
derived  from  condition,  but  conduct.  It  is,  therefore,  within  the  reach 
of  the  poor,  as  well  as  of  the  rich,  and  of  the  illiterate,  as  well  as  the 
learned.     All  may  be  great  in  the  sight  of  the  Lord,  and  he  is  the 


FEBRUARY  15.  75 

oTc?atcst,  whatever  be  his  circumstances  in  hfe,  who  best  obeys  his 
Lord  and  Savior.  Mary  was  blessed  in  being  his  mother ;  but  this 
was  a  privilege  necessarily  confined  to  one  individual.  He,  there- 
lore  wJien  he'  heard  the  exclamation  of  the  woman,  Blessed  be  the 
womb  that  bare  thee,  and  the  paps  which  thou  hast  sucked!  in- 
stantly mentions  a  way  to  a  h-gher  pri\-ilege,  and  which  lies  open  to 
every  one :  •'  Yea,  rather,  bless,  d  are  they  that  hear  the  word  of  God, 
and  keep  it."  ,        ,  , 

Pray,  therefore,  "  O  that  my  feet  were  directed  to  keep  thy  pre- 
cepts!"' ''Many  will  entreat  the  favor  of  the  prince,  and  every  one 
is  a  iriend  to  him  that  giveth  gills.''  But  when  you  seek  tlie  regards 
of  the  trreat,  what  base  compliances  are  often  necessary  to  please 
tlicm— and  then  you  are  never  sure  of  succeeding— and  when  you 
succeed,  what  have  you  gained?  But  his  work  is  honorable  and 
glorious.  If  vou  seek*  you  are  sure  to  find.  And  whoso  findeth  Him, 
findeth  life,  and  shall  obtain  favor  of  the  Lord.  However  unobserved 
or  neglected  among  men  you  may  be,  no  one  can  pass  your  door  and 
say,  ^"^There  dwehs  a  friendless  person." 

Lord  Brook  was  so  charmed  with  that  rare  and  accomplished  per- 
sonage. Sir  Philip  Sidney,  that  he  would  have  no  other  inscription  on 
his  tomb  than  this,  "Here  hes  the  friend  of  Sir  Philip  Sidney." 

Ah !  says  the  Christian,  I  envy  not  those  whose  sepulchre  will  be 
adorned  with  the  trophies  of  war,  the  pride  of  heraldry,  or  the  renown 
of  science,  if  my  hanible  grave  can  tell,  and  tell  truly,  "  Here  lies  the 
friend  of  Christ." 

Febrcary  lo. — '-And  all  the  people  sa^r  hira  M-alking  and  praising  God, 
and  they  knew  that  it  was  he  which  sat  for  alms  at  the  Beautiful  Gate  of 
the  temple  ;  and  they  were  filled  with  wonder  and  amazement  at  that  which 
had  happened  unto  him." — Acts,  iii,  9, 10. 

His  walking  was  a  proof  of  the  reality  and  perfection  of  the  cure. 
His  praising  God  was  the  proper  improvement  of  it. 

But  what  an  attestation  was  here  to  the  divine  mission  of  the  apos- 
tles, and  so  to  the.tmtii  of  Christianity  itself!  We  speak,  said  they, 
in  His  name  who  was  crucified — and  if  you  ask  for  a  proof  of  it,  we 
will  act  in  His  name.  Bring  forth  your  dumb,  and  we  will  give 
them  speech ;  your  blind,  and  Ave  will  open  their  eyes;  your  sick,  and 
we  will  heal  them ;  your  lame,  and  Ave  will  make  them  leap  as  a  hart. 
This  w^as  evidence  adapted  to  persons  of  every  rank  and  capacity; 
it  required  no  labored  process  of  reasoning  and  eloquence — it  was  the 
broad  seal  of  heaven,  which  all  could  see  and  understand. 

And  there  was  nothing  like  artifice  or  collusion  in  these  miracles. 
Take  the  case  before  us.  The  patient  resided,  not  in  a  remote  place, 
but  in  Jerusalem,  that  is,  in  the  midst  of  their  enemies.  He  had  been 
lame  from  his  mother's  womb,  and  was  now  upward  of  forty  years 
old.  He  was  well  knoAvn ;  he  was  a  beggar.  Multitudes  had  seen 
him  ;  many  had  relieved  him  ;  and  many  had  handled  him — for  he 
was  carried  daily  to  the  place  of  begging.  And  this  was  not  an  ob- 
scure corner,  but  tlie  entrance  into  the  temple.  And  the  thing  was 
not  done  in  the  night,  but  at  nine  o'clock  in  the  morning,  when  there 
was  a  concourse  of  people. 
'     Put  all  this  together,  and  then  ask  whether  any  thing  could  have 


76  FEBRUARY  16. 

been  fairer.  Could  any  thing  have  been  more  open  to  detection,  had 
tliere  been  any  imposture?  Compare  such  an  achievement  with  the 
prodigies  of  heathenism,  and  the  miracles  of  the  Romish  church. 

And  8ce,  also,  what  can  equal  the  credulity  of  unbelievers !  What 
is  the  faith  of  a  Christian  to  their  behef?  Christians  believe  difficul- 
ties. boc;iusc  they  are  abundantly  confirmed;  but  /At?/  swallow  im- 
probabilities, and  impos.sibilities.  Tiinr  rejection  of  the  Gospel  can- 
not arise  from  an  intellectual,  but  a  moral  cause.  They  do  not  want 
evidence,  but  disposition — they  receive  not  the  love  of  the  truth,  tliat 
tliey  might  be  saved.  Therefore,  How  can  they  escape,  if  they 
neglect  so  great  salvation ;  wdiich  at  the  first  began  to  be  spoken  by 
♦he  I^ord,  and  was  confirmed  unto  them  by  those  that  heard  him  : 
God  al;;0  bearing  them  witness,  both  with  signs  and  wonders,  and 
with  divers  miracles,  and  gifts  of  the  Holy  Ghost,  according  lo  hifl 
own  will  ? 

Need  I  tremble  for  the  cause  of  Christianity  ?  Need  my  reason  be 
ashamed  of  my  faith  ? 

"Heuco,  and  for  ever  from  my  heart,       I        "And  to  those  hards  my  soul  rstiprn, 
"  I  bid  my  doubts  and  fears  depart;  |        "  Thai  bear  credculials  so  divine  " 


February  1G. — "They  serve  not  thy  gods,  nor  -ivorship  the  golden  image 
which  thou  hast  set  up." — Daniel,  iii,  12. 

The  refusal  of  these  three  3^oung  men  v;-as  as  trying  as  it  was 
noble.  The  resolution  has  immortalized  them.  But  let  us  observe 
how  much  they  had  to  ove-rcome  in  adhering  to  it. 

They  could  plead  authority.  Here  was  the  command  of  their 
sovereign ;  and  good  men  are  to  be  good  subjects,  to  honor  princi- 
palities and  powers,  to  obey  magistrates,  and  to  be  ready  to  every 
Avoik  But  there  is  a  diflerence  between  civil  and  spiritual  claims. 
V/e  arq,  indeed,  to  render  unto  Cscsar  the  tilings  that  arc  Caesar's ; 
but  we  must  also  render  unto  God  the  things  that  are  God's.  If  any 
being  reijuires  us  to  do  what  is  opposed  to  the  revealed  will  of  God, 
vvc  are  prevented  by  an  authority  from  which  there  can  lie  no  appeal, 
and  vv<i  ought  to  obey  God  rather  than  mun.  Thus  the  midwivca 
did  not  as  the  king  of  Egypt  commanded  tliem,  but.savo.d  the  men- 
children  aiivc.  "  And  it  came  to  pass,  because  the  midwives  feared 
God,  that  He  made  them  houses." 

This  conscientiousness,  however,  has  often  given  t];e  conduct  of 
Gou's  servants  an  appearance  of  insubordination  and  levolt;  and 
their  enemies  have  not  failed  to  seize  it,  and  turn  it  to  their  discredit 
Jesus  was  not  Caesar's  friend ;  and  stirred  up  the  people.  The  Apos-- 
tiOs  turned  the  world  upside  down.  And,  doubtless,  Shadrach,  Mc- 
shach,  and  Abednego,  were  censured  and  vilified  for  their  disloyalty. 

They  could  plead  ohligalion.  Nebuchadnezzar  v/as  not  only  their 
Rovereign,  but  their  friend  and  benefactor.  He  had  educated  them 
in  a  princely  manner,  and  advanced  them  to  the  most  honorable 
charges.  And  nothing  tries  like  tendernes;,.  Benefits  attract  and 
attacTr  the  heart,  and  good  men  are  the  most  susceptible  of  grateful 
impressions.  One  of  the  most  painful  things  in  the  world,  to  an  in- 
genuous mind,  is  to  refuse  the  wishes  of  one  who  has  done  nmch  for 
liim ;  for  there  is  nothing  in  which  he  wouhl  more  delight,  were  he 
DOt  restrained  by  pnnciple.     Suppose  a  dutiful  child.    He  loves  aiid 


FEBRUARY  16.  T7 

hcnoD'  ills  parents ;  and  he  onght  to  honor  theip.  Thcrje  parents,  in 
other  respects,  are  kind  and  good,  bat  the)  are  worldly,  and  require 
him  to  cri  into  the  dissipations  oflife;  they  are  irrehgious,  and  forbid 
him  to  attend  what,  according  to  his  conviction,  is  the  truth  ol  God ; 
and,  instead  of  threatening,  they  weep  over  him,  and  beseech  him  by 
every  tender  motive,  not  to  break  their  hearts,  nor  bring  down  their 
gray  hairs  with  sorrow  to  the  grave.  Now  to  loosen  from  such  em- 
braces and  entreaties,  and  act  a  part  that  looks  hl-e  disrespect ;  at  the 
hearin«T  of  a  voice  that  cries,  "  He  that  ioveth  father  or  mother  more 
than  nTe,  is  not  worthy  of  mer'  here  is  a  trial  liardly  supportable. 
And  much  of  this,  these  young  men  Avould  feel,  at  the  thought  ol  the 
favors  wiiich  had  been  hea[)ed  upon  tliem.  .„,,.,       , 

They  could  plead  wiiversaUty  of  compliance.  All  besides  obey, 
and  why  should  they  stand  alone,  and  affect  to  be  better  than  any 
one  else  ?  How  often  is  this  objection  thrown  out  ?  Singularity,  for 
Its  own  sake,  argues  a  little  and  vain  mind :  vain,  because  i*.  seeks 
notice :  and  little,  because  it  can  attain  it  in  no  better  way.  In  things 
harmless  and  indifferent,  we  may  lawfully  conform  to  the  usages  of 
the  dav  and  place  wherein  we  live;  but  where  truth,  and  duty,  and 
conscience  are  concerned,  we  must  be  steadiast  and  immovable, 
though  deserted,  opposed,  ridiculed  by  all,  and  by  unsought,  but  in- 
dit-pensable  singularity,  evince  the  purity  of  our  motives,  and  the 
dignity  of  our  principles.     So  did  Abdiel. 

" Faithful  four.fl 

"  Among  the  faitliless,  faithful  only  he 
"  Among  innuraeraljle  false,  unmov'J, 
"  Uiisliakeii,  unseduced,  unteriiiied  : 
"  His  loj-uUy  ho  kept,  his  love,  his  zeal. 
.    "  Nor  number,  nor  example  with  him  wrought 

"  To  snerve  from  truth,  or  ciiaiige  his  constant  mind, 
"  Though  single." 

So  did  Joshua,  and  Caleb,  and  Lot,  and  Xoah.  And  all  Christians 
arc  required  not  to  be  conformed  to  the  world.  And  Jesus  died  to  re- 
deem and  purify  unto  himself  a  peculiar  people— and  peculiar  they 
must  be  while  the  multitu.le  do  evil.  Well,  said  these  sufferers,  if  all 
yield,  v^'e  must  not— will  not— whatever  be  the  consequence. 
*  And  they  could  plead  the  dreadfidness  of  the  penathj.  We  arc 
often  ready  to  justify  or  excuse  our  conduct  by  thej,  pressure  of  cir- 
cumstances; and  to  allege,  that  the  trial  is  too  great  for  our  virtue. 
And  what  is  the  trial?  ^What  are  our  difficulties  and  perils  in  the 
path  of  duty  ?  If  we  follow  such  a  course— Well,  shall  we  be  bound 
to  the  staVve?  or  thrown  into  a  lion's  den?  or  a  fiery  furnace?  J^<\ 
Shall  we  then  be  deprived  of  our  liberty  ?  and  confiiied  in  prison  ?  or 
he  stripped  of  our  prooerty,  and  reduced  to  beggary  ?  No  such  thing. 
Blessed  be  the  laws  of  tliis  happy  land.  Behold  our  jeopardies  and 
eacrifices !  We  may  lose  a  trifle  oi'our  profit  by  not  selling  or  work- 
ing on  the  Sabbath.  We  may  have  less  to  hoard  by  giving  alms  to 
the  needy.  If  we  follow  our  convictions,  we  may  lose  the  smile  of  a 
friend,  or  incur  the  sneer  of  a  fool.  Bv  the  redeeming  our  time,  wc 
may  even  be  constrained  to  leave  the  bed  of  sloth  a  httle  earlier  in 
the  moniinsr.  , 

These  afe  our  tribulations  because  of  the  Word  1    These  are  the 
martyrs  of  our  day  !    Ye  professors  of  religion,  who  can  exercise  w 


78  FEBRUARY  17. 

Belf-denial,  who  can  take  vip  no  cross;  "  If  thou  hast  run  witli  the  foot- 
men, and  they  have  wearied  thee,  then  how  canst  ihou  contend  with 
horses  ?  And  if,  in  the  land  of  peace,  wherein  thou  tmstest  they 
wearied  thee,  then  how  wilt  thou  do  in  the  swellings  of  Jordan !" 
Lool<  at  these  youths.  What  had  they  to  lose  !  What  to  suffer  !  A 
fiery  furnancc  before  their  eyes,  into  which  they  were  to  be  instantly 
thrown ! 

February  17. — "  Rejoice  the  soul  of  thy  servant." — Psahti,  Ixxxvi,  4. 

The  Queen  of  Shcba  not  only  admired  Solomon,  but  hailed  his  at- 
tendants. "  Happy  are  thy  men,  and  happy  are  these  thy  servanig 
that  stand  continually  before  thee."  What  then  is  it  to  be  a  servant 
cf  the  King  of  kings  and  Lord  of  lords ! 

A  servant  of  God,  however,  is  not  one  that  only  subserves  his  de- 
signs. This,  by  an  over-ruling  Providence,  all  do,  even  the  wicked 
themselves.  But  one,  who,  from  conviction  and  disposition,  resigns 
himself  to  his  will,  and  holds  himself  at  his  disposal,  always  asking, 
"  Lord,  what  wilt  thou  have  me  to  do?"  always  praying,  "  Let  the 
words  of  my  mouth,  and  the  meditation  of  my  heart,  be  acceptable 
in  thy  sight,  O  Lord,  rny  strength,  and  my  redeemer." 

And  can  such  a  man  as  this  want  spiritual  joy  ?  Yes.  Even  David 
himself,  that  eminent  servant  of  God,  does;  and  therefore  prays, 
"  Rejoice  the  soul  of  thy  servant."  We  ask,  if  I  am  his,  why  I  am 
thus  ?  We  think  our  course  of  experience  singular ;  but  while  we 
complain,  we  are  passing  by  the  very  landmarks  which  those  who 
have  gone  before  us  have  set  up  to  tell  us  that  we  are  right.  Our 
state  is  one  thing,  our  joy  is  another :  the  former  remains  always  the 
same,  the  latter  often  varies.  Our  safety  does  not  depend  upon  our 
knowledge,  but  our  comfort  is  much  affected  by  it ;  and  sometimes  a 
servant  of  God  has  but  very  imperfect  views  of  those  glorious  truths 
which  make  U3  "  free  indeed."  Sometimes  he  may  be  depressed  by 
his  bodily  frame  and  infirmities.  Sometimes,  too,  he  is  under  Divine 
rebuke  for  sin — for  this  it  is  that  separates  between  God  and  the  soul. 
We  should  therefo're  search  and  try  our  ways.  Is  there  not  a  cause  ? 
If  the  consolations  of  God  are  small  with  us,  is  there  no  secret  thing 
with  us?  Is  there  no  worm  at  the  root  of  our  withering  gourd?  No 
Achan  in  the  cajnp,  the  troubler  of  Israel  ?  Joab  besieges  Abel,  and 
threatens  to  destroy  it.  A  Avoman  cries  out  tj3him  to  know  the  cause. 
He  answers,  there  is  one  Sheba,  the  son  of  Bichri,  a  traitor  to  the 
king.  Cast  him  over  the  wall,  and  I  will  withdraw.  And  so  it  was. 
And  thus,  if  we  would  have  peace  with  God,  we  must  sacrifice  every 
usurper,  saying, 

"  The  dearest  idol  I  have  known,         I      "  Help  me  to  tear  it  from  thy  throne, 
"  Whate'er  that  idol  be,  1  "  And  worship  only  thee." 

But  a  servant  of  God  will  value  what  he  may  want.  He  prizes  it 
not  only  because  God  has  commanded  and  promised  it,  but  because 
he  knows,  from  experience,  that  the  joy  of  the  Lord  is  his  strength. 
He  has  seen  how  it  emboldened  his  profession,  and  enlivened  his  zeal, 
and  weaned  his  heart  from  the  world,  and  revived  him  in  the  midst 
of  trouble.  He  has  tasted  its  sweetness;  this  he  can  never  lose  the 
relish  of,  and  this  excites  him  to  pray,  "  Restore  unto  me  the  joy  of 
thy  salvation." 


FEBRUARY  18.  79 

For  he  is  sure  that  God  is  alone  the  source  and  giver  of  it,  and 
therefore  to  Him  he  nroes.  "  Rejoice  the  soul  of  thy  servant."  It  is 
very  desirable  to  seeUie  morning  after  a  darj<  night,  and  the  spnng 
after  a  cold  barren  winter.  But  what  makes  the  mornmg  and  the 
sprincr^  Not  all  the  lamps  or  fires  in  the  Avorld,  but  the  siin.  And 
the  Lord  God  is  the  Sun,  as  well  as  the  Shield  of  his  people.  All  our 
Ijo-ht  and  heat,  and  bloom,  are  from  Him,  and  m  Hmi  is  our  truit 
found.     He  is  the  God,  not  only  of  all  grace,  but  of  all  comfort. 

It  i^  He  that  comforts  us  in  any  of  our  common  mercies ;  other- 
wise our  sleep  would  not  refresh  us,  nor  our  food  nourish  us,  nor 
friends  cheer  us.  And  what  would  the  means  of  grac^e  be,  it  He 
was  not  in  them  1  God,  says  the  apostle,  comforted  us  by  the  corn- 
no-  of  Titus— not  Titus,  but  God  hy  Titus,  Who,  then,  is  Paul,  and 
who  is  ApoUos,  but  ministers  hy  whom  he  believed,  even  as  God  gave 
to  every  man  ?  Luther  says,  it  is  as  easy  to  make  a  world,  as  to  ease 
a  troubled  conscience.     Bat, 

The  troubled  conscience  knows  thy  voice  •,    I  T!iy  wonls  allay  the  stormy  win<l, 
Thy  cheering  words  awake  our  joys ;  |  And  calm  the  surges  of  the  miud. 

February  18.—"  Making  request,  if  by  any  means  now  at  length  1  might 
have  a  prosperous  journey  by  the  will  of  God  to  come  unto  vou.  For  I  long 
to  see  3  ou,  that  I  may  impart  unto  you  some  spiritual  gift,  to  the  ena  ye 
may  be  established."— Romans,  i,  10, 11, 

At  this  time  Paul  had  not  seen  Rome.  But  how  natural  was  it 
in  a  man  of  his  taste  and  intelligence  to  Avish  to  see  it.  Nothing  had 
made  such  a  ficrure  in  history  as  this  imperial  city.  From  a  kind  of 
village  It  extended,  in  a  course  of  year.?,  till  it  had  become  the  mis- 
tress'oi'  the  nation?,  and  tlie  metrcpolis  of  the  world.  Hoav  power- 
fully must  curiosity  have  been  awakened  by  its  extent,  its  majesty, 
its  edifices,  its  institutions,  laws,  and  customs.  Paul  was  also  a  citi- 
zen, and  while  some,  \\\\\\  a  great  ransom,  purchased  this  privilege, 
he  was  free-born.  Yet  his  longing  to  see  it  was  not  to  indulge  the 
man  and  the  Roman,  but  the  Christian  and  the  apostle.  He  longed  to 
impart  to  the  beloved  and  called  of  God  there,  "  some  spiritual  benefit." 
But  see  the  order  of  divine  grace.  Before  he  was  useful  to  them., 
they  imparted  some  spiritual  benefit  to  him,  and  established  his 
wavering  confidence.  For  when  he  had  landed  at  Puteoii,  and 
advanced  towards  Rome,  the  brethren  came  to  meet  him  as  far  as 
Appii  Forum  and  the  Three  Taverns,  "  whom,  when  Paul  saw,  he 
thanked  God,  and  took  courage."  Here  we  see  that  the  most  eminent 
servants  of  God  may  be  depressed  and  desponding,  and  that  it  is 
possible  for  them  to  derive  assistance  and  comfort  from  those  who  ars 
much  inferior  to  them  in  office,  condition,  abilities,  and  grace.  There 
is  no  such  thinsr  as  independence.  Let  none  be  proud.  Let  none 
despair.  The  Christian  church  is  a  body,  and  the  body  is  not  one 
member,  but  many.  "  If  the  foot  shall  say.  Because  I  am  not  ot  the 
hand,  I  am  not  of  the  body,  is  it  therefore  not  of  the  body?"  The 
eye  cannot  say  to  the  hand,  I  have  no  need  of  thee ;  nor  the  head  to 
the  feet,  I  have  no  need  of  )'ou. 

But  how  was  this  prosperous  journey,  according  to  the  will  of  God, 
for  which  he  made  so  many  requests,  accompli.shed  ?  How  little  did 
ii«  imagine  the  v/ay  in  which  he  was  to  visit  this  lam.ous  city.     He 


80  FEBRUARY  19. 

cnlera  it,  indeed,  but  in  the  character  of  a  prisoner,  driven  thither  by 
persecution,  and  after  being  shipwrecked  upon  a  certain  island.  So 
high  above  ours  are  God's  thoughts  and  ways  !  So  little  do  we  know 
what  we  pray  for  !  So  often  by  strange,  and  sometimes  by  terrible 
things  in  righteousness,  does  He  answer  us  as  the  God  of  our  salva- 
tion. So  fulfils  He  the  promise,  "  I  will  bring  the  blind  by  a  way 
that  they  knew  not ;  I  will  lead  tb.em  in  paths  that  they  have  not 
known  j  I  will  make  darkness  light  before  them,  and  crooked  things 
straight.     These  things  will  I  do  unto  them,  and  not  forsake  them." 


FjlBRUary  19. — "  And  when  he  thought  thereon  he  wept." — Mark,  xiv,  7)i. 

Doddridge  supposes  that  this  is  intended  to  express,  not  only  the 
immediate  sensibility  of  Peter,  but  his  feeling  through  life,  and  that 
he  aKvays  wept  at  the  thought  of  his  vile  and  ungratetul  conduct. 
His  sin  was  certainly  very  aggravated;  and,  with  all  his  failings,  he 
was  a  man  of  very  tender  affections  and  great  ingenuousness. 

But  sorrow  arising  from  such  a  source  is  not  peculiar  to  our  apos- 
tle ;  all  the  people  of  God  should  feel  a  penitent  disposition  at  the  re- 
view of  their  sin. 

And  who,  when  they  look  back,  can  be  at  a  loss  for  materials  of 
accusation  and  contrition  ?  There  are  the  sins  of  our  unregenerate 
condition.  There  are  the  sins  we  have  been  capable  of  since  Ave 
have  been  called  to  the  knowledge  of  the  truth.  All  these  w^e  are  to 
judge  of,  not  by  their  grossness,  but  by  their  guilt.  In  the  number  of 
our  sins  we  are  to  rank  our  omissions  of  duty ;  our  non-improvement 
cf  our  time  and  talents;  the  defectiveness  of  our  aims  and  motives; 
and  the  departures  of  our  heart,  in  love  and  confklence,  from  the 
blessed  God. 

Some  would  prevent  the  effect  of  such  self-inspections,  by  the  no- 
tion that  there  is  no  evil  in  the  sins  of  God's  people.  But  their  sins 
are  worse  than  those  of  others,  by  reason  of  the  nearer  relations  in 
which,  and  the  greater  obligations  under  which,  they  are  committed. 
They  have,  also,  in  sinning,  greater  difficulties  to  overcome.  They 
have  not  only  to  sin  against  greatei-  love,  but  greater  light ;  and  they 
have  been  convinced  of  the  evil  and  bitterness  of  sin ;  and  have  had 
a  wounded  spirit,  which  they  could  not  bear.  Their  sins,  also,  are 
more  injurious  with  regard  to  others:  distressing  the  strong;  stum- 
bhng  the  weak  ;  confirming  the  prejudiced ;  hardening  the  wicked; 
causing  the  enemies  of  the  Lord  to  blaspheme,  and  the  way  of  truth 
to  be  evil  spoken  of.  And  is  all  this  nothing  ?  Micah  did  not  think 
GO.  Who,  says  he,  is  a  God  like  unto  him,  who  passes  by  the  trari&. 
gression  of  th  i  remnant  ol'  his  heritage  ? 

But  suppose  the  Christian  is  led  to  see  that  his  standing  is  secure, 
and  that  God  is  pacified  toward  him.  Will  he  weep  then?  Yes; 
lie  will  weep  the  more.  The  goodness  of  God  will  lead  him  to  re- 
pentance ;  and  he  ^vl\\  sorrow  after  a  Godly  sort— like  a  dying  saint, 
who,  being  asked  why  he  so  wept?  answered,  I  weep  not  that  my 
eins  may  be  pirdoned,  but  because  I  hope  they  are  pardoned. 

Let  us  then  never  be  ashamed  or  afraid  of  such  tears  as  Peter  shed. 
Nothing  is  so  becoming  and  reasonable.  Other  grief  may  be  ex- 
cused ;  but  this  can  be  justified.    Other  sorrov/  may  render  us  amiable 


FEBRTJAPvY  23.  81 

m  tlie  eyes  of  our  fellow  creatures ;  but  this  is  cxtollcJ  of  God.  "  The 
sacrifices  of  God  are  a  brolcen  spirit ;  a  broken  and  a  contnle  heart, 
O  God,  thou  wilt  not  despise."  This  brings  us  within  the  reach  of 
the  promises.  ''  They  that  sow  in  tears,  shall  reap  in  joy."  "  Elesscd 
are  they  that  mourn,  for  they  shall  be  comforted.'-  It  is  not  easy, 
or  perhaps  possible,  to  make  others  comprehend  this— but  there  is  a 
pleasure  even  in  the  frame  itself;  and  they  who  are  the  subjects  of  it 
well  know  that  their  happiest  moments  are  their  most  tender ;  and, 
with  Au:^ustine,  they  can  bless  God  for  "  the  grace  of  tears."  Here 
is  a  proof  of  our  being  under  the  renewing  of  the  Holy  Ghost.  If  the 
heart  of  stone  was  not  taken  away,  how  could  1  feel  and  grieve  ?  And 
if  there  was  notliing  in  me  but  nature,  how  could  I  feel  and  grieve 
for  sin?  There  is  nothing  more  useful  in  the  divine  life  than  this  di^ 
position.  It  endears  the  Savior,  and  his  atonement,  and  his  righteous- 
ness, and  his  intercession,  and  his  grace.  It  makes  me  cautious  and 
circumspect-,  in  this  temper  of  mind  I  cannot  expose  myself  to  tempta- 
tion, or  trifle  with  sin,  but  be  always  watchful  and  prayerful.  Blessed 
is  the  man  that  feareth  always. 

•"Tis  joy  enough  my  all  in  all,  I  Thou  wilt  not  let  me  lower  fall, 

'•  Al  Ihy  dear  icet  to  he  ;  I  "  Aiid  none  cuti  higlwr  fly." 


F£BRUA-!Y  20.— "Ye  shall  go  forth,  and  grow  up  as  calves  of  the  stall. ' 

Malachi,  iv,  2 

They  were  before  in  darhiess  and  disease,  both  of  which  conjine. 
But  the  Sun  of  Righteousne&s  arises,  and  with  healing  under  his 
wings;  and  thus,  the  true  light  now  shining,  and  health  being  re- 
stored, they  become  free  and  active.  They  go  forth  and  grov/  up  as 
calves  of  tlie  stall. 

For  even  now  they  have  not  attained,  they  arc  not  already  perfect. 
Nor  are  they  to  remain  v/hat  they  are,  but  to  increase  with  all  the 
increase  of  God.  Some  tell  u.^,  there  is  no  growth  in  grace— as  if 
Christians  could  not  be  more  wise,  more  humble,  more  patient,  more 
zealous,  than  they  are— as  if  Paul's  commendation  of  th.e  TJicssa- 
lonians  was  a  falsehood,  when  he  told  them,  tliat  their  faith  grew  ex- 
ceedingly, and  the  charity  of  every  one  of  them  toward  each  other 
abounded— as  if  Peter  enjoined  an  absurdity,  when  he  admonished 
Christians  to  grow  in  grace,  and  in  the  knowledge  oi*  their  Lord  and 
Savior — as  if  God  himself  mocked  or  trifled,  when  he  said,  "  The 
righteous  shall  hold  on  his  way,  and  he  that  hath  clean  hands  shall 
wax  stronger  and  stronger !" 

We  are  not  to  deny  what  God  has  done  for  our  souls;  yea,  we  ought 
to  be  thankful,  if  we  have  only  light  enough  to  see  our  darkness,  and 
feeling  enough  to  be  sensible  of  our  hardness. 

♦Colli  as  1  feci  this  heart  of  iiiiiiR,  I  "It  yields  some  hopi^  of  life  divine 

"Yet  BJtice  I  feel  it  so,  |  "  VViihia,  however  low." 

But  though  we  must  rot  despise  the  day  of  small  things,  we  arc  not 
to  be  satisfied  with  it.  .A  day  of  greater  things  is  attainable  ;  and  if 
we  do  not  aspire  after  it,  we  have  reason  to  suspect  even  the  reahty 
of  our  religion.  Spiritual  principles  may  be  weak,  but  if  they  are 
divine,  they  will  evince  it  by  a  tendency  to  growth. 

The  sacred  writere  express  this  progression  by  every  kUid  of 

4* 


S2  FEBRUARY  21. 

growth.  By  human— we  read  of  babes,  httle  children,  young  men, 
and  those  of  full  age,  who  have  their  senses  exercised,  by  reason  of 
use,  to  discern  both  good  and  evil.  By  vegetable  growth — Thus  we 
read,  first  the  blade,  then  the  ear,  and  after  that  the  fidl  corn  in  tlie 
ear;  they  shall  spring  as  among  the  grass,  as  willows  by  the  v/ater- 
courses;  they  shall  grow  as  the  lily,  they  shall  grow  as  the  vine. 
Here  we  have  animal  growt^i.  They  shall  grow  up  as  calves  of  the 
stall.  No  creatures  perhaps  increase  so  rapuily  and  observably  as 
these,  especially  when,  as  here,  they  are  well  attended  and  fed,  and 
for  the  very  purpose  of  growth. 

We  have  sometimes  been  reminded  of  the  truth  of  this  image  by 
the  spiritual  reality.  We  have  seen  those,  who,  in  a  little  time,  have 
surprised  all  around  them  by  their  piogress  in  the  divine  life.  So 
clear  and  fall  have  been  iheir  views  of  the  things  of  God.  So  esta- 
blished have  their  hearts  been  with  grace.  So  simply  and  entirely 
have  they  depended  upon  the  Savior.  So  decided  have  they  been  in 
their  sepaiation  from  the  spirit  of  the  world  ;  and  yet  so  concerned  to 
be  useful  in  it.  So  spiritual  have  they  been  in  their  conversation ;  and 
yet  so  free  from-  all  rehgious  grimace  and  aflectation.  So  ready  have 
they  been  to  do  good  and  communicate,  m  the  cause  of  the  poor,  and 
the  cause  of  Christ.  Such  a  living  sacrifice  have  they  presented  in 
their  bodies  and  spirits.  So  have  they  adorned  the  doctrine  of  God 
our  Savior,  in  all  things. 

But  alas !  as  to  many  of  us,  we  have  reason  to  exclaim,  "  My  lean- 
ness, my  leantiess !"  How  little  progress  have  we  made  in  religious 
knowledge,  experience,  practice,  and  usefulness,  though  we  have 
possessed  every  advantage,  and  long  enjoyed  tlie  means  of  grace. 
After  all  the  discipline  of  his  family,  the  mstruciions  of  his  word,  the 
ordinances  of  his  house,  how  dull  are  our  ears  of  hearing:  how  slow 
of  heart  are  we  to  believe ;  how  much  do  our  souls  cleave  unto  tlie 
tlust ;  how  affected  are  we  with  the  things  of  time  and  sense  ;  and  how 
little  actuated  by  the  powers  of  a  world  to  come.  Ai.  present,  the 
comparison  reproves  us. 

— But  let  it  also  excite  and  encourage.  It  not  only  reminds  us  cf 
our  duty,  but  of  our  privilege  This  growth  is  not  only  commanded, 
but  promised.  It  is,  therefore,  attainable — and  we  know  the  way  to 
our  resources.  He  came,  not  only  that  we  might,  have  hfe,  but  have 
it  more  abundantly.  *'  He  giveth  power  to  the  faint;  and  to  them 
that  have  no  might  he  incieaseth  strength.  Even  the  j-ouths  shall 
faint  and  be  weary,  and  the  young  men  shall  utterly  I'all ;  but  they 
that  wait  upon  the  Lord  shall  renew  tiieir  strength  ;  they  shall  mount 
up  with  winirs  as  eagles ;  they  shall  run  and  not  be  weary,  and  thev 
shall  walk  and  not  faint."" 


February  21. — "And  the  soul  of  the  people  was  much  discouiaged  be- 
cause of  the  way." — IN  umbers,  xxi,  4. 

The  people  of  God  are  held  forth  under  various  characters  in  the 
Scriptures;  and  no  one  of  them  all  is  more  common,  more  just,  more 
pleasing,  more  instructive,  than  tlie  image  of  strangers  and  pilgrims 
upon  earth.  And  who  knows  not  what  a  beautiiu!  use  Bunyan  has 
made  of  it. 


FEBRUARY  21. 


Ingenious  dreamer,  in  whose  well-told  tale, 
'  Sweet  fiction  and  sweet  truth  alike  prevail. 
wliose  PILGRIM  marks  the  rorul, 


"  Aud  guides  the  progress  of  the  soul  to  God."' 

But  what  is  there  in  the  way  to  discourage  the  souls  of  the  travellers 
heaven-ward  '?  Much.  Sometimes  they  are  affected  by  the  length, 
of  the  way.  For  hope  deferred  maketh  tlie  heart  sick.  This  was  the 
case  with  Israel  at  this  time ;  for  instead  of  passing  through  the  land 
of  Edom,  they  had  to  fetch  a  compass  all  around  the  borders ;  and  all 
this  in  a  wilderness  too,  and  under  a  burning  sky.  If  a  traveller,  after 
supposing  he  "was  near  his  journey's  end,  was  to  learn  that  it  was  yet 
many  miles  off,  all  worn  and  weary,  his  heart  would  be  ready  to 
fdint,  and  utter  the  sigh  of  despondence,  "  Oh,  I  shall  never  reach  it !"' 
What  Isaiah  says,  "  They  shall  behold  the  land  that  is  very  far  off," 
may  be  applied  to  the  experience  of  Christians  with  regard  to  heaven. 
It  is  often  remote  in  fact;  that  is,  it  is  frequently  long  before  they  ar- 
rive there.  For  they  are  not  removed  hence  as  soon  as  they  are  con- 
verted ;  but  detained  here  to  be  made  meet  for  their  destination,  and 
to  honor  their  Redeemer,  and  to  serve  their  generation.  Hence  many 
of  them  are  longer  on  earth  after  they  are  called  by  grace,  than  the 
Jews  wandered  in  the  wilderness  after  leaving  Egypt.  But  we  reler 
to  th3  slowness  of  their  progress,  the  smallness  of  their  attainments, 
and  the  nature  of  their  apprehensions.  "  Once,"  says  the  soul,  "  I  was 
ready  to  receive  the  blessing ;  but  now  it  seems  to  recede  as  I  advance ; 
yea,  the  distance  between  me  and  the  attainment  seems  to  increase 
daily."  "  How  long  wilt  thou  forget  me,  O  Lord  ?  for  ever  ?  How 
long  wnlt  thou  hide  thy  flice  from  me  ?  How  long  shall  I  take  counsel 
in  my  soul,  having  sorrow  in  my  heart  daily  ?"  '*  My  soul  waiteth 
for  the  Lord  more  than  they  that  watch  for  the  morning."  "  O,  when 
will  it  dawn  ?    When  w- ilt  thou  come  unto  me  ?" 

Sometimes  they  are  discouraged  because  of  the  way,  owing  to  the 
enemies  that  infest  it.  In  the  re-building  of  the  second  temple,  we 
are  told,  that  every  man  with  one  hand  wrought  in  the  work,  and 
with  the  other  held  a  weapon — this  w^as  sore  labor.  But  the  Chris- 
tian's life  is  a  warfare  as  w^ell  as  a  pilgrimage ;  he  moves  on,  bearing 
his  sword,  as  w^ell  as  his  staff— now  to  walk  and  fight  too — and  to  cxDn- 
tend  every  step  of  the  way — and  with  adversaries  possessing  every 
thing  to  render  them  formidable — and  as  soon  as  one  is  vanquished  to 
see  another  rising  up — this  is  arduous  and  trying.  And  w'hat  wonder, 
wdien,  if,  without  are  fightings,  within  are  fears? 

Then  the  Avay  shows  many  that  are  turning  back  in  it ;  and  this  is 
oflen  discouraging.  We  had  heard  of  their  setting  off.  Some  of  them 
had  passed  us  near  enough  to  be  observed.  They  soon  left  us,  seem- 
ing to  surpass  us,  not  only  in  gifts,  but  grace — and  we  not  only  hailed, 
but  envied  them.  How  wonderful  and  grievous  to  see  them  return- 
ing vicious,  or  infidel,  or  lovers  of  this  present  world.  We  instantly 
remember,  and  apply  to  tliein  the  awful  declaration,  "  If  any  man 
draw  back,  my  soul  shall  have  no  pleasure  in  him."  But  who  can 
help  thinking  of  himself?  And  w^hat  am  I  ?  And  may  not  I  also 
prove  a  cast-away. 

Besides,  these  revolters  never  come  back  silent.  They  solicit  us 
to  return  too.     They  assure  us  the  way  is  impassible.     They  have 


84 


FEBRUARY  21. 


tried  it ;  and  hope  tlieir  experience  will  make  us  witse.  Once  they 
tliought  certain  notions  to  be  erroneous;  and  certain  indulgences 
to  be  sinful ;  but  they  are  more  enljfrhtencd  and  liberal  now.  Such 
persons,  too,  never  subside  into  neutrals.  From  friends,  they  neces- 
sarily become  enemies.  They  persecute,  if  it  lie  in  their  power. 
They  always  reproach  and  villify — even  in  their  own  defence,  de- 
faming the  party  and  the  cause,  to  justify  their  secession  from  them. 

It  is  often  discouraging,  also,  to  find  the  way  so  narrow  "  Narrow 
is  the  way  that  leadeth  unto  life."  The  difficulty,  therelbre,  of  get- 
ting on  is  great.  A  way  is  made  narrow  by  the  near  approximatitri 
of  the  sides,  whether  walls,  ditches,  or  hedges  ;  so  that  we  have  to 
press  through,  and  can  hardl}^  do  it  without  some  injury  on  the  right 
hand  or  on  the  left.  In  tlie  exercise  of  every  grace,  and  the  per- 
formance of  every  duty,  a  Christian  has  to  keep  between  two  ex- 
tremes. As  to  the  use  of  the  means  of  grace,  he  must  neither  neglect 
them  nor  idolize  them.  As  to  connexions  and  relations  in  life,  we 
may  sin  by  not  loving  them  enough,  or  by  loving  them  toe  mu.'.h. 
Courage  lies  between  rashness  and  fear,  and  frugality  between  pro- 
fusion and  niggardliness,  and  confidence  between  presumption  and 
despondency,  and  patience,  between  despising  the  chastening  of  the 
Lord,  and  tahiting  when  we  are  rebuked  of  him.  And  is  it  easy 
always  to  go,  not  only  in  the  way  of  righteousness,  but  in  the  mid^-t 
of  the  path^  of  judgment  ? 

So  far  generally  of  the  road.  But  there  are  particular  parts  that 
are  peculiarly  trying;  sHch  as  the  Slough  of  Despond,  the  Valley 
of  Humiliation,  the  Hill  Difficulty  with  the  lions,  and  the  deep  cold 
River  to  be  waded  through  before  the  Shining  City  can  be  entered. 
A  Christian  knows  what  all  this  means,  and  sometimes  finds  it  hard 
to  believe  that  the  way  to  glory  lies  through  it  all. 

Am  I  then  setting  oat  for  the  heavenly  v*"orld '?  Let  me  not  pre- 
pare myself  tor  surprise  and  disappointment,  by  expecting  that  every 
thing  Avill  be  smooth,  and  flowery,  and  delightful.  I  cannot,  indeed, 
look  for  too  nmcli  from  the  promises  of  God,  they  are  so  exceeding 
great  and  precious ;  but  I  must  look  for  it  in  God's  own  order.  I 
must  deny  myself  and  take  up  my  cross,  and  not  be  slothful ;  but  be 
a  follower  of  them  who  through  faith  and  patience  have  reached  tlie 
prize  of  their  high  calling. 

Have  I  professed,  and  hoped  that  I  am  a  Christian  ?  Let  me  not 
conclude  that  I  have  no  part  nor  lot  in  the  matter,  because  my  soul 
is  sometimes  cast  down  and  disquieted  within  me.  Have  not  those 
who  have  gone  before  me  wept  and  groaned  also  ?  Are  not  the  sub- 
jects of  divine  grace  represented  by  their  fear,  as  well  as  their  confi- 
dence? by  their  sorrow,  as  well  as  their  joy? 

Yet  let' me  endeavor  to  go  on  my  way  rejoicing.  Let  me  remem- 
ber that  there  is  much  to  encourage  me,  because  of  the  way.  An 
»]nerring  guide — an  almiglUy  guard — companions — strength  to  hold 
on — refl-eshmcnts  along  the  road — and  the  end  of  it  perfect  rest,  and 
peace,  and  glory,  and  joy. 


Our  journey  is  a  lliorny  maze, 
"  Bui  we  niarcli  upwaril  slill! 
Forget  lliese  troubles  of  the,  \Vi 
"  Aad  reach  at  Zion'£  hill. 


"  See  tlie  kind  antrels  at  the  gates 

"  liiviliii?  u.s  lo  come: 
"  There  Jesus,  the  forerunner,  waits 

'  To  welcome  trusTllcrs  home. 


FEBRUARY  22.  85 

There,  on  s  green  and  flowery  mount,  I  "  And  vviiJi  transporlinp  joys  rcco-.mt 

'•  Our  woary  souls  sliall  sit,  j  "  The  labors  of  our  feet." 


FEBr.UARY  22.— "  Ye  shall  serve  the  Lord  j'our  GoJ,  and  he  shall  bless 
thy  bread,  and  thy  water." — Exodus,  xxiii,  25. 

Our  chief  concern  should  be  to  secure  those  blessings  which  will 
Fuppiy  the  soul,  and  endure  for  ever.  He  only  is  truly  blessed  v.'ho 
is  blcr.sed  with  all  spiritual  blessings  in  heavenly  places  in  Christ. 
Our  Savior  therefore  says,  "  Seek  ye  first  the  kingdom  of  God  and 
his  righteousness ;"  yet  he  does  not  scruple  to  say,  •'  And  all  these 
things  shall  be  added  unto  you."  Temporal  benefits  are  not  beneath 
the  attention  of  our  kind  Father.  He  knoweth  that  v.'e  have  need 
of  these  things  before  we  ask  him.  He  knoweth  our  frame,  and  he 
knoweth  our  fears.  And  not  only  under  the  law,  but  under  the  gos- 
pel, godliness  is  profitable  unto  all  things,  and  has  promise  of  the  life 
that  now  is,  as  well  as  that  which  is  to  come. 

The  promise  belbre  us  extends  to  all  the  temporal  support  of  his 
people  :  but  there  is  wisdom  in  the  language.  In  another  place  it  is 
also  said,  "  Thy  bread  shall  be  given  thee,  and  thy  water  shall  be 
sure."  Is  not  the  specification  designed  to  check  not  only  anxiety, 
but  ambition  ?  Does  it  not  say,  "  Seekest  thou  great  things  for 
thyself?  Seek  them  not."  "  Let  your  conversation  be  without  covet- 
ousness,  and  be  content  with  such  things  as  ye  have." 

Nothing  can  do  us  good  without  the  blessing  of  God ;  but  his 
blessing  commands  what  it  announces;  and  what  He  blesses  is 
blessed.  Hence  a  little  that  a  righteous  man  hath,  is  better  than  the 
riches  of  many  wicked.  It  is  more  efficient.  It  goes  further ;  as 
Philip  Henry  was  wont  to  say  to  his  family,  "  My  dear  children,  the 
grace  of  God  will  make  a  little  go  a  greai  way."  It  is  surprising 
to  see  with  what  a  slender  income  many  Christians  keep  up  a  decent 
appearance,  and  owe  no  man  any  thing,  and  even  give  to  him  that 
noedeth.  The  thing  is,  "  The  secret  of  the  Lord  is  upon  their  taber- 
nacle." But  Avliile  he  blesses  the  habitation  of  the  just,  his  curse  is 
in  the  house  of  the  wicked.  And  then  nothing  prospers,  and  they 
seem  a  wonder  to  themselves  and  others ;  they  get  much,  and  gain 
nothing.  So  it  was  with  the  selfish  and  illiberal  Jews  when  they 
came  back  from  Babylon,  and  built  their  own  ceiled  houses,  while 
the  house  of  God  lay  waste.  Had  they  minded  his  affairs,  He  would 
have  minded  theirs,  and  have  proved  that  we  cannot  serve  God  for 
nought  But  now,  says  God,  "  Ye  have  soAvn  much,  and  bring  in 
little  ;  ye  eat,  but  ye  have  not  enough;  ye  drink,  but  ye  are  not  filled 
wuh  drink ;  ye  clothe  you,  but  there  is  none  warm  :  and  he  that 
carncth  wages,  earneth  wages  to  put  into  a  bag  with  holes." 

It  is  also  more  satisfyinff.  For  the  state  of  the  mind  conduces  to 
the  relish  of  every  outward  comfort;  and  in  the  Christian  tliis  state 
of  mind  is  grateful,  and  peaceful,  and  cheerful,  arising  from  a  hope 
g\'  reconciliation  with  God.  His  frown  would  darken  a  thousand 
Buns.     But  every  thing  smiles  when  He  smiles. 

"  How  sweet  our  daily  comforts  prove,  j  "  When  they  are  seasoned  with  his  love." 

And  -when  we  sec  the  dear  medium  through  which  they  come  as 
covenant  blessing?. 


8G  FEBRUARY  23. 

"  He  sunk  beneath  our  heavy  woes,         I  "  There's  not  a  gift  his  hand  bestows, 

"  To  raise  us  to  his  throne  ;  |  "  But  cost  his  heart  a  groan." 

— The  wicked  feast  without  fear ;  but  there  is  reason  enough  why 
they  should  fear.  Neglecting  his  service,  they  are  strangers  to  his 
blessing,  and,  left  to  themselves,  every  advantage  and  indulgence, 
operating  upon  their  depravity,  contributes  to  their  guilt  and  misery. 
Their  table  becomes  a  snare  before  them,  and  that  which  should 
liave  proved  for  their  Avelfare  becomes  a  trap.  The  prosperity  of 
fools  destroys  them.  Now  consider  this  ye  that  forget  God,  and, 
without  delay,  seek  to  be  numbered  with  the  seed  which  the  Lord 
liath  blessed. 


February  23. — "  Let  liim  know,  that  he  which  converteth  a  sinner  from 
the  error  of  his  way  shall  save  a  soul  from  death,  and  shall  hide  a  multitude 
of  sins." — James,  v,  20. 

And  can  we  convert  the  sinner  from  the  error  of  his  way  ?  Yes, 
or  the  language  would  be  futile.  But  T^oiy  can  we  do  this?  Not 
meritoriously  ;  this  would  invade  the  office  and  glory  of  the  Lord 
Jesus;  for  He  only  delivers  us  from  the  wrath  to  come;  He  only 
saves  his  people  from  their  sins.  Not  efficiently ;  this  would  invade 
the  work  and  honor  of  the  Holy  Spirit ;  for  we  are  saved  by  the 
Avashing  of  regeneration,  and  the  renewing  of  the  Holy  Ghost. 
There  is,  therefore,  only  one  way  in  which  we  can  convert  a  sinner, 
and  that  is  instrumentally.  But  this  docs  not  detract  from  divine 
agency;  there  is  no  inconsistency  between  agency  and  instrumen- 
tality. A  pen  is  nothing  without  a  hand  to  use  it.  An  instrument 
alwaj's  supposes  and  requires  an  agent.  But  is  the  converse  of  this 
proposition  true?  Does  an  agent  always  require  an  instrument?  It 
is  so  with  us,  but  not  v/ith  a  Being  whose  will  is  efficienc}'-,  and  who 
said.  Let  there  be  light,  and  there  was  light.  Yet  what  God  is  not 
compelled  to  do  from  weakness,  he  chooses  to  do  from  wisdom.  He, 
therefore,  works  by  means.  We  know  of  nothing  tliat  he  does  imme- 
diately. He  fans  us  by  the  breeze,  and  warms  us  by  the  sun,  and 
relreshes  us  by  sleep,  and  sustains  us  by  food.  And  as  it  is  in  nature, 
so  it  is  in  grace.  Among  tlie  Corinthians.  God  gave  the  increase, 
but  Paul  planted,  and  Apollos  watered.  Their  faith  came  uoi  from 
them;  but  Paul  and  Apollos  were  ministers  6y  whom  they  believed. 
We  mean  not,  however,  by  this  reference,  to  confine  this  work  to 
ministers.  James  alludes  not  only  or  chiefly  to  them,  but  to  Chris- 
tians at  large.  All  may  be  useful  here,  and  in  a  thousand  ways 
exert  themselves  to  accomplish  this  blessed  and  glorious  design. 

For  he  who  effects  it  is  the  greatest  of  all  benefactors,  for  ''He 
saves  a  soul  from  death,  and  hides  a  multitude  of  sins!"  And  what 
is  every  other  achievement  corn-pared  with  this?  Nothing,  less  than 
nothing,  and  vanity.  So  will  all  those  judge  who  walk  by  faith,  and 
believe  the  testimony  of  God  concerning  the  value  of  a  soul ;  the 
dreadfuhicss  of  eternal  death,  and  the  absolute  necessity  of  forgive- 
ness, in  order  to  the  n'.an's  escape  from  the  damnation  of  hell. 

The  '.H-Ji!;,  therefore,  is  its  own  reward.  Spurious  beneficence 
always  vvi.Oin^s  to  e:;citc  notice ;  and  the  man,  in  some  way  or  other, 
aims  (or  he  will  do  nothing)  to  make  it  conducive  to  his  own  interest. 
But  true  chaijty  seeketh  not  its  own,  but  the  welfare  of  the  object , 


FEBRUARY  24.  87 

and  if  that  eaJ  be  answered,  the  benefactor  is  satisfied.  James  knew 
this,  and  mentions  nothing  else,  by  way  of  motive,  but  the  thing 
itsch".  He  does  not  tell  his  brethren,  that  if  they  convert  a  sinner  they 
sliaU  be  applauded  here,  or  recompensed  at  the  resurrection  of  the 
just.  It  is  trae  that  they  xcill  derive  honor  and  advantage  from  their 
usefulness.  They  that  water  shall  be  watered  also.  The  sinners 
they  save  will  pray  for  them;  and  if  they  die  first,  when  they  fail, 
will  receive  them  into  everlasting  habitations  ;  and  in  the  day  of  the 
Ijord  Jesus  they  will  be  their  joy  and  crown.  But  this  is  the  effect, 
and  net  the  principle  of  their  zeal.  It  is  enough  if  they  succeed — 
enough  if  they  can  save  a  soul  from  death,  and  hide  a  multituco 
of  sins. 

And  the  prospect  of  success  in  such  a  case,  however  limited,  should 
be  sufficient  to  animate.  Some  may  be  privileged  to  bless  numbers. 
But  James  speaks  of  ''  the  sinner,"  and  "  a  soul."  This  agrees  with 
the  language  of  our  Lord,  who  tells  us,  "There  is  joy  in  the  pre- 
sence of  the  angels  of  God  over  one  sinner  that  repenteth."  This 
brings  the  encouragement  home  to  all.  All  cannot  be  Luthers,  to 
reform  countries ;  or  Whitfields,  to  preach  to  thousands ;  or  Careys, 
to  translate  the  Scriptures  into  other  tongues.  But  can  we  do  nothing? 
Surely  some  one  soul  is  thrown  in  our  way  to  whom  we  may  be 
useful ;  a  child,  a  servant,  a  relative,  a  neighbor. 

James  Avould  have  us  tJdnk  of  this,  and  think  much  of  it.  "  Let 
him  know  that  he  which  converteth  the  sinner  fiom  the  error  of  his 
way  shall  save  a  soul  from  death,  and  shall  hide  a  multitude  of  sins." 
And  who  does  not  know  this  ?  Yea,  were  we  to  judge  from  their 
practice,  we  should  be  ready  to  ask,  Who  does  know  ft?  What  is 
the  knowledge  that  answers  no  end  ?  It  is  not  enough  to  believe — 
we  must  remember,  and  reflect;  we  must  follow  out  our  convictions. 
This  fine  sentiment  must  be  present  to  the  mind  at  all  times,  and  in 
all  conditions — when  v/e  are  alone,  and  when  we  are  in  company — 
when  we  pray,  and  when  Ave  speak — when  we  sit  in  our  house,  and 
when  we  walk  by  the  way — and  when  we  lie  down,  and  when  we 
rise  up — we  must  bind  it  as  a  sign  upon  our  hand,  and  wear  it  as  a 
frontlet  between  our  eyes,  and  write  it  upon  the  posts  of  our  door,  and 
upon  our  gates.  "  Let  him  know  that  he  which  converteth  a  sinner 
from  the  error  of  his  ways  shall  save  a  soul  from  death,  and  shall 
hide  a  multitude  of  sins." 


February  24. — "  They  shall  be  as  the  stones  of  a  crown.  lifted  up  as  an 
eusigu  upon  his  land." — Zech.  ix,  16. 

Here  we  see  the  dignity  of  the  Lord's  people.  They  are  "  stones," 
precious  stones,  set  in  the  •"  crown"  of  the  King  of  kings.  For  such 
i.i  tlie  infinite  goodness  of  God,  that  he  not  only  spares,  but  pardons 
and  justifies.  In  his  righteousness  they  are  exalted.  They  are  not 
only  saved,  but  ennobled.  With  kings  are  they  upon  the  throne. 
They  are  naturally  in  a  low  estate,  and  are  viler  than  the  earth ;  but 
h3  raiseth  the  poor  out  of  the  dust,  and  liftetli  up  the  beggar  from 
the  dunghill.  And  though  the  world  knov>-eih  them  not,  and  they 
<irc  little  and  low  in  their  ov/n  eyes,  and  it  doth  not  yet  appear  what 
they  shall  be  ;  yet  now  are  they  the  sons  of  God  ;'  and  since  they 


68  FEBRUARY  25. 

iiave  been  precious  in  his  sight,  they  have  been  honorable,  and  he 
has  loved  them,  and  calls  them  his  jewels,  and  a  peculiai  treasure 
unto  him.  And  all  those  ivho  in  his  light  see  liglit,  view  them  in  the 
same  way.  They  remember  the  time  when  "they  began  to  honor 
tiicm  that  fear  the  Lord;  when  they  took  hold  of  the  skirt  of  him 
that  is  a  Jew.  and  prayed  to  see  tlie  good  of  his  chosen.  Then  they 
Bcemcd  to  regard  them  as  more  than  human  beings;  and  while  above 
all  things  they  desired  conmmnion  with  them,  they  felt  unwortliy  of 
their  presence  and  notice.  And  though,  since  then,  they  have  found 
that  tliey  are  not  already  perfect,  yet  they  know  they  are  the  excel- 
lent of  tl\e  earth,  and  that  they  arc  more  excellent  than  their  neigh- 
bors. There  is  often  more  real  virtue  in  their  failings  than  in  the 
^x^ry  devotions  of  others,  and  "  the  gleaning  of  the  grapes  of  Ephraim 
is  better  tlian  the  vintage  of  Abiezer." 

Here  is  also  their  exhibition ;  these  stones  of  a  crown  are  "  lifted 
up."  They  are  not  to  be  concealed.  Our  Savior  compares  them 
to  a  city  set,  not  in  the  valley,  but  on  a  hill,  which  cannot  be  hid, 
and  to  a  candle  placed,  not  under  a  bushel,  but  on  a  candlestick,  that 
it  may  give  liglit  to  all  that  are  in  the  house.  And  Avhen  he  calls 
them  by  his  grace,  he  says  to  the  "  prisoners.  Go  forth  ;  and  to  them 
that  are  in  darkness,  Sliov/  yourselves;  they  shall  feed  in  the  icays, 
and  their  pastures  shall  be  on  all  high  places."  Christians  need  not 
be  concealed ;  everjMhing  in  their  religion  will  bear  examination, 
and  challenges  the  eyes  of  all,  v/hether  infidels,  or  philosophers,  or 
politicians,  or  moralists.  They  ought  not  to  be  concealed  ;  every 
thing  in  their  religion  is  adapted  to  do  good;  but  for  this  purpose  it 
must  be  known.  They  cannot  be  concealed  ;  their  principles  must 
operate,  and  the  sun  cannot  shine  without  showing  itself. 

Here  is  also  their  utility  ;  these  stones  of  a  crown  are  to  be  lifted 
up  "  as  an  ensign  upon  his  land."  An  oriflamme  suspended  over  tlie 
royal  tent,  and  designed  to  attract  and  aggregate  followers  to  the 
cause  in  Avhich  he  is  engaged.  Thus  the  Savior  himself  is  spoken 
of:  "  And  in  that  day  there  shall  be  a  root  of  Jesse,  which  shall  stand 
for  an  ensign  of  the  people ;  to  it  shall  the  Gentiles  seek,  and  his  rest 
shall  be  glorious."  But  what  Christ  is,  Christians  are — subordinately, 
indeed,  yet  really.  Hence  their  calling  to  hold  forth  the  word  ot 
lile.  They  are  })laccd  and  displayed  to  reprove,  and  convince,  and 
excite,  and  encourage  others,  to  seek  and  serve  God.  They  are  wir- 
nesses  for  him.  They  are  trophies  of  the  povver,  and  greatness,  and 
riches  of  his  grace.  They  proclaim  what  he  is  able  and  willing  to 
do ;  and  saved  by  him,  they  are  all  employed  for  him.  "  Instead  of 
the  thorn  shall  come  up  the  fir-tree,  and  instead  of  tlie  brier  shall 
come  up  the  myrtle-tree  ;  and  it  shall  be  to  the  Lord  for  a  name,  for 
an  everlasting  sign,  that  shall  not  be  cut  off." 


FKBRtARY  25. — "  Salute  Philnlogus,  and  Julia,  Nercus,  and  his  sister,  and 
Olympus,  and  all  the  saints  which  arc  Avith  them." — Romans,  xvi,  15. 

Admitting  tliat  the  Bible  be  the  word  of  God,  we  nn'ght  have  in- 
ferred, from  his  wisdom  and  goodness,  that  no  part  of  it  can  be  use- 
lei?s;  iDut  we  are  expressly  as-sured,  that  "  All  Scripture  is  profitable 
for  doctrine,  for  reproof,  for  correction,  for  instruction  in  righteousness." 


FEBRUARY  25.  89 

Tl.crefore  this  long  postscript,  this  catalogue  of  particular  salutatior.f, 
has  its  uses.  It  certainly  shows  us  the  principle  that  actuated  the 
first  Christians— all  men  were  to  Imow  that  tlicy  were  the  tlisciplea 
of  Christ  by  their  loving  one  another.  It  shows,  also,  ho\y  mistaken 
they  are,  who  think  the  New  Testament  does  not  saiiction  private 
friendship.  It  also  proves  how  impossible  it  was  to  forge  this  epistle, 
aboanding,  as  it  does,  with  so  many  specific  allusions ;  for  these  not 
only  rtncfer  detection  possible,  but  easy.  Hence  Paley  much  avails 
liimseH'of  this  chapter,  in  his  Horse  Paulinae,  a  work  of  uncommon 
excellence,  and  which  deals  only  in  the  argument  derivable  from  in- 
cidental evidence. 

— Neither  is  it  improper  to  observe  from  it  the  error  of  Popery 
Papists  say  that  Peter  was  the  Bisiiop  of  Rome,  but  had  he  been  there, 
is  it  credible,  for  a  momenf,  that  lie  would  have  been  overlooked  by 
an  apostle?  The  probability  indeed  is,  that  he  never  was  there. 
There  is  no  evidence  of  it  in'  the  Scripture,  and  we  know  for  what 
purposes  of  delusion  it  has  been  pretended,  viz.  to  prove  the  Roman 
succession  of  bishops  from  him. 

— But  who  can  help  observing  how  many  females  are  mentioned 
here?  Phebe,  Priscilla,  Mary,  Junia,  Tryphena,  Tr3'phosa,  Persis, 
the  mother  of  Rufus,  Julia,  the  sister  of  Nereus.  All  these,  with  the 
exception  of  two,  are  not  only  mentioned,  but  commended  ;  and  these 
two  would  not  have  been  saluted  by  name,  unless  they  had  been  per- 
sons of  religious  excellence ;  for  Paul  valued  no  other  qualities  com- 
pared with  iliis.  But  all  the  rest  of  these  worthies  have  ascribed  to 
them  some  attainment  or  service,  "  in  the  Lord." 

Let  not,  therefore,  females  suppose  that  tliey  are  cut  off  from  use- 
fulness, anil  usefulness  eveji  in  the  cause  of  Christ.  The  most  eminent 
servants  of  God  have  acknowledged  their  obligations  to  them,  and 
ascribed  no  little  of  their  success  to  their  care  and  kindness.  The 
public  ministry,  is  not,  indeed,  open  to  them — neither  is  the  army  or 
navy,  or  the  senate;  and  good  sense  will  acquiesce  in  the  distinctions 
and  determmations  of  heaven,  especially  vv'hen  it  is  seen  that  they 
are  not  founded  on  any  prniciple  of  degradation,  but  in  the  obvious 
proprieties  of  life.  If  they  have  not  authority,  they  have  influence, 
which  is  far  better,  and  more  deeply  effective.  Servants  htive  blessed 
God  for  pious  mistresses.  Children  have  been  prepared  for  the  preach- 
ing of  the  woid,  and  the  devotion  of  the  sanctuary,  by  the  earlier  but 
important  efforts  of  a  mother.  How  much  does  even  the  religious 
public  owe  to  a  Mrs.  Newton,  a  Airs.  Cecil,  and  a  thousand  more, 
from  whom  the  churches  have  derived  such  able  ministers.  To 
Hannah  we  owe  a  Samuel ;  and  to  Lois  and  Eunice,  his  mother  and 
grandmother,  v/e  owe  a  Timothy. 

They  are  at  home  in  ahnsdeeds,  like  Dorcas,  who  made  garments 
for  the  poor;  and  are  peculiarly  adapted  to  visit  the  sick  and  tlie 
afflicted.  The  v;ife  may  win  the  irreligious  husband  without  the 
word  ;  and  fan  his  devotion,  and  give  speed  to  his  zeal,  when  he  is  in 
the  way  everlasting.  Who  would  kec])  them  from  tliose  public  meet- 
ings v/here  feelings  are  to  be  excited,  vvhich  they  will  be  sure  to  carry 
away,  and  improve  at  home?  In  a  word,  women  have  the  finest 
heads,  and  hearts,  and  tongues,  and  hands,  for  usefulness,  in  the 
world.    Who  does  not  v/ish  to  see  them  always  under  a  religio'Oi 


90  FEBRUARY  26. 

principle?  Wlio  would  not  have  them  appropriately  more  encou- 
rajred  and  employed  as  workers  to<Tether  with  the  servants  of  Christ  7 
"  Help,-'  therefore,  says  the  apostle,  "  those  women  that  labored  with 
me  in  the  Gospel,  whose  names  are  in  the  book  of  life." 


Febuuary  26. — "When  he  was  come  near,  he  beheld  the  city,  and  wept 
over  it." — Luke,  xix,  41. 

An  ordinary  mind  Avotdd  have  been  engrossed  and  elated  by  the 
actions  and  acclamations  of  the  multitude,  who  cut  down  brandies 
from  the  trees,  and  strewed  them  in  the  way;  and  spread  their  gar- 
ments on  the  ground  for  him  to  ride  upon,  and  filled  th6  air  with  ho- 
sannas,  crying.  Bleared  is  he  that  ccmeth  in  the  name  of  the  Lord  ! 
But  he  Avept — wept  at  the  sight  of  Jerusalem,  whose  visitation  Avas 
noAV  closing,  and  whose  judgment  was  hastening  on,  saying,  "  O  that 
thou  hadst  known,  even  thou,  at  least  in  this  thy  day,  the  things  that 
belong  to  thy  peace ;  but  now  are  they  hid  from  thine  eyes." 

Surely  these  tears  teach  us,  that  there  is  nothing  degrading  in  sen- 
sibihty.  Indeed,  all  true  greatness  is  tender  and  sympathetic.  Jona- 
than and  David,  the  heroes  of  the  age,  one  of  whom  had  slain  a  whole 
garrison,  and  the  other  killed  Goliath,  both  wept,  till  each  exceeded. 
Homer,  that  exquisite  painter  of  nature,  consider  Ulysses  as  excel- 
ling all  men  in  wisdom,  yet  represents  him  as  weeping  three  times  in 
six  lines.  Achilles,  too,  so  extraordinary  in  courage,  he  describes  as 
weeping  often  and  plentifully.  Let  not,  therefore,  the  unfeeling  pride 
themselves  as  superior  in  iortitnde  and  philosophy.  _  Feeling  is  the 
noblest  distinction  a,nd  ornament  of  humanity,  and  in  proportion  as 
we  lose  it,  we  cease  to  be  men.  There  is  a  moral  ossification  of  the 
heart  as  well  as  a  physical ;  and  the  one  is  as  pitiable  as  the  other. 
He  who  w^as  fairer  than  the  children  of  men  was  often  known  to  weep. 

As  these  tears  were  honorable,  so  they  are  exemplary.  For  whom 
did  he  shed  them?  The  inhabitants  of  Jerusalem,  who,  after  every 
kind  of  insult,  were  going  to  put  him  to  death.  At  the  grave  of  La- 
zarus he  wept  for  friends;  here,  for  adversaries.  And  does  he  not,  by 
this,  tell  us  to  be  tender-hearted  ?  to  weep  with  them  that  weep  ? 
That  we  should  bewail  the  miseries  of  others,  and  not  confine  our 
compassion  to  our  own  connexions,  but  love  our  enemies,  bless  them 
that  curse  us,  and  do  good  to  them  that  persecute  us  ?  Does  he  net 
enforce  this,  not  only  by  precept,  but  example  ?  And  can  we  be  his 
disciples,  unless  we  follow  him  ?  "  He  that  saith  he  abideth  in  Him, 
ought  himself  so  to  walk  even  as  He  walked."  "  If  any  man  have 
iiofthe  spirit  of  Christ,  he  is  none  of  his." 

These  tears  are  encouraging.  Tears  are  generally  considered 
proofs  of  concern.  Human  tears,  indeed,  it  will  be  allowed,  are  not 
infallible  tokens ;  but  the  tears  of  Christ  may  be  safely  trusted.  They 
show  his  compassion,  the  sincerity,  the  greatness  of  liis  compassion. 
They  tell  us  that  his  love  passeth  knowleTdoe,  and  therefore  they  call 
upon  us  to  repair  to  Him,  telling  us  that  He  is  not  willing  that  any 
fehould  perish ;  that,  as  He  lives.  He  has  no  pleasure  in  the  death  o( 
him  that  dieth. 

"  '  Give  me  thine  heatt,  my  Fon,'  he  eric?,  I      "  With  love  nnd  pity  in  his  eyes 

"  And  kindly  waits  to  tatie  thee  in :        1  "  He  weeps  to  s?ve  thee  from  thy  ein.' 


FEBRUARY  27.  91 

Finally,  they  are  awful  and  foreboding;  adniouisliing  us  of  the 
dreadiuhiess  of  their  doom  on  whose  behah'  they  are  shed,  it  is  affect- 
ing to  see  a  man  weep,  and  especially  a  great  man.  You  would 
naturally  suppose  that  something  vast  and  momentous  was  necessary 
to  move  to  tears  such  mighty  minds  as  those  of  a  Bacon  or  a  Newton. 
And  coald  a  trifle  move  the  Son  of  God  to  weep?  And  if  the  tem- 
poral calamities  coming  on  the  Jews  affected  him,  how  much  more 
would  their  eternal  perdition  I  What  were  the  Roman  eagles,  com- 
pared with  the  wrath  to  come !  O,  these  tears  say  plain  enough, 
"  There  is  something  divinely,  infinitely  pitiable  in  the  loss  of  a  soul ! 
It  is  a  feartul  thing  to  fall  into  the  hands  of  the  living  God  !  Who 
knoweth  the  power  of  his  anger !" 

May  we  not  fairly  infer  from  hence,  what  his  feeling  is  in  the  re- 
covery of  a  sinner?  If  he  weeps  over  those  who  are  ready  to  perish, 
surely  he  will  rejoice  over  those  that  are  saved.  "  He  will  rejoice 
over  them  with  joy;  he  will  rest  in  his  love;  he  will  rejoice  over 
them  with  singing." 


February  27.— "  Increasing  in  the  knowledge  of  God."— Col.  i,  10. 

Does  this  mean  the  knowledge  of  w^hich  God  is  the  author,  or  the 
knowledge  of  which  he  is  the  subject?  In  reality,  this  is  the  same 
thing.  The  Gospel  contains  the  knowledge  which  God  has  commu- 
nicated to  the  children  of  men ;  and  this  principally  discovers  him- 
self; so  that  it  is  at  once  a  revelation  from  God,  and  a  revelation 
of  him.  All  his  works,  the  largest  and  the  least,  praise  him.  If  we 
take  up  the  telescope,  or  the  microscope,  we  alike  exclaim,  "  This  is 
the  finger  of  God;"  but  we  take  up  the  Gospel,  and  say,  "No  man 
hath  seen  God  at  any  time,  the  only  begotten  Son,  Avhich  is  in  the 
bosom  of  the  Father,  he  hath  declared  him."  Here  we  look  into  his 
very  heart,  and  see  that  i^  is  the  dwelling-place  of  pity — Here  we 
know  the  thoughts  he  tliinks  toward  us,  and  find  that  they  are 
thoughts  of  peace,  and  not  of  evil. 

With  regard  to  this  knowledge,  we  may  make  out  four  classes. 

— Some  are  destitute  of  this  knov^ledge  of  God.  Some!  There 
are  at  present  more  than  five  hundred  millions  lying  in  darkness,  and 
the  shadow  of  death  !  These  have  never  heard  of  Sie  name  of  Je.^us, 
and  know  not  that  there  is  such  a  being  in  the  universe.  Yet  Chris- 
tians have  it  in  their  power  to  intbrm  them ;  and  a  few  are  exerting 
themselves.  Prosper,  O  God,  their  endeavors — that  thy  way  may 
be  known  on  earth,  thy  saving  health  among  all  nations. 

— Some  reject  it.  This  is  one  of  the  thmgs  we  should  deem  m- 
credible ;  but  we  have  undeniable,  as  well  as  mortifying  evidence 
Hovv  many  refuse  to  hear!  How  many  never  read  the  word  of  God! 
Others  even  sneer  at  its  inspiration,  and  ridicule  its  contents!  What- 
ever difficulties  may  attend  the  doom  of  the  former  class,  justice  ad- 
mits of  none  with  regard  to  this;  "Hovv  can  we  escape  if  we  neglect 
60  great  salvation  ?" 

— Some  hold  it  in  iinrig-hteoKsness.  They  profess  to  know  God  ; 
but  in  works  deny  iiim.  Some  of  these  have  clear  views  of  the  wny 
of  salvation;  and  even  contend  for  the  faith  once  delivered  to  the 
Kaints.     The  Gospel  has  taught  them  every  thing — except  to  deny 


1)2  FEBRUARY  28. 

tlicmselveS;  and  take  up  their  cross,  and  follow  the  Savior  in  the  re- 
generation. They  would  be  otlcnded  to  be  placed  near  the  rorn>er 
class.  "We  are  not  unbelievers."  No — you  have  denied,  and  Mre 
•*  worse  than  an  Infidel." 

— Some  receive  it  in  the  love  and  the  infiience  of  it.  Thf  ir  faith 
'm  more  than  notion ;  their  worship  is  not  lormulity ;  their  hope  is  not 
delusion — they  live  in  the  Spirit,  and  walk  in  the  Spirit.  Though 
these  are  still  comparatively  few,  yet,  blessed  be  God,  their  number 
is  daily  and  greatly  enlarging ;  and  the  Lord  add  to  his  people,  how 
many  soever  they  be,  a  hundi(\l  told! 

Art  thou,  my  reader,  one  of  them?  Remem.ber  four  things. 

First.  Tliat  thou  hast  any  of  this  knowledge — should  make  thee 
than  ki  111. 

Secondly.  That  thou  hast  so  little — should  make  thee  humble. 

Thirdly.  That  more  is  attainable — should  make  thee  hopeful. 

Fourthly.  That  it  is  attainable  only  in  the  use  of  means — should 
make  thee  diligent. 

Consider  what  I  say ;  and  the  Lord  give  thee  understanding  in  all 
things. 


February  28. — "  Having  Idved  his  own  which  were  in  the  world,  he  loved 
them  unto  the  end." — John,  xiii,  1. 

These  words  refer  immediately  to  tlie  twelve  disciples  of  our  Lord. 
Bat  what  said  he  in  his  intercessory  prayer?  "Neither  pray  I  for 
these  alone,  but  for  them  also  which  shall  believe  on  me,  through 
their  word."  And  what  part  of  the  statement  here  will  not  extend 
beyond  his  first  followers  ? 

Is  \i '&^e  relation?  These  are  called  "His  own;"  and  they  vi-ere 
indeed  his  own,  by  extraordinary  office ;  but  they  were  far  more  im- 
portantly his  own,  by  saving  grace.  And  thus  he  has  a  propriety  in 
all  Christians.  If  ye  are  Christ's,  then  are  ye  Abraham's  seed.  They 
that  are  Christ's  have  crucified  the  flesh.  He  has  a  peculiar  right 
to  them,  from  covenant  donation,  and  the  execution  of  his  trust. 
They  were  given  him  as  so  many  sheep  to  feed  ;  as  so  many  Bcholai-s 
to  teach;  as  so  many  patients  to  heal;  as  so  many  captives  to  re- 
deem. They  are  therefore,  not  their  own,  but  bought  with  a  price ; 
and  the  ransom  was  no  less  than  his  own  blood.  The  connexion  be- 
tween Him  and  them  is  so  intimate  and  entire,  that  tiiey  are  called 
his  heritage,  his  children,  his  bride;  the  members  of  his  body,  of  his 
flesh,  and  of  his  bones;  yea,  they  are  joined  to  the  Lord,  and  of  one 
ppirit  with  him. 

Is  it  the  comJitiun  ?  They  '"'were  in  the  world.'  He  was  leaving 
it,  and  they  were  to  be  left  in  it;  and  from  what  it  had  been  to  him, 
they  could  judge  what  it  Avould  be  to  them ;  according  to  his  own  inti- 
mation, "  The  servant  is  not  greater  than  his  Lord.  If  they  have 
persecuted  me,  they  will  also  persecute  you."  They  found  them- 
selves, therefore,  as  lilies  among  tliorns;  as  sheep  among  wolves. 
And  he  prayed  not  to  have  them  taken  out  of  the  v.'ori!i,but  only  kept 
from  the  evil.  And  thus  it  is  vAxh  his  people  now.  They  are  in  the 
world;  and  this  is  their  field  of  action,  and  this  is  their  sphere  o* 
duty  and  trial  fir  a  seas/ni.  There  they  are  to  serve  their  gone.-a- 
tion ;   there  ihey  are  to  glorify  God,  by  doin.g  and  sufiering  iiis  \s'A\. 


FEBRUARY  29.  93 

"But  the  world  is  much  improved."  It  has  advanced  much  in  sci- 
ence and  civihzation;  but  it  retains  the  same  disposition  toward  real 
godhness  as  formerly,  and  is  more  perilous  in  its  smiles  than  in  its 
hvwns,  m  its  treacherous  embraces  than  in  its  avowed  hostilities.  But 
if^ou  are  "His  own"  while  you  are  "in  the  world,"  you  will  not  be 
of  it ;  and  He,  whose  you  are,  will  not  only  keep  you  from  falling,  but 
render  you  useful  in  it,  and  bring  you  honorably  out  of  it.  Be  of 
good  cheer,  says  He,  I  have  overcome  the  world. 

Is  it  the  realiUj  of  his  regard?  "He  had  loved  his  own  which 
were  in  the  world."  What  other  principle  could  have  actuated  him 
in  selecting  them,  calling  them,  informing  them,  employing  tliem, 
adopting  tliem.  honoring  them,  blessing  them  with  his  constant  inti- 
macy? They  had  not  chosen  Him  but  he  had  chosen  them,  and  or- 
dained them,  that  they  should  go  and  bring  forth  fruit.  He  treated 
them  not  as  servants,  but  as  friends:  and  all  things  that  he  had  heard 
of  the  Father,  lie  made  known  unto  them.  He  could  say.  As  the  Fa- 
ther hath  loved  me,  so  have  I  loved  you.  And  is  not  this  true  of  all 
his  people?  Who  said,  Deliver  them  from  going  down  into  the  pit? 
Who  bore  their  sins  in  his  own  body  on  the  tree?  Who  shut  the 
mouth  of  hell?  Who  opened  the  kingdom  of  heaven  to  all  believers? 
O  Christian,  who  sought — and  who  saved  thee?  Whatever  you  are, 
whatever  you  have,  is  the  effect  of  the  love  of  Christ,  that  passeth 
knowledge. 

Is  it  the  fermanennj  of  this  affection?  Having  loved  his  own 
wiiich  were  in  the  worUl,  he  loved  them  unto  the  end.  They  tried 
him,  and  proved  themselves  very  unworthy  of  his  continued  attach- 
ment. But  he  bore  with  their  dullness  and  imperfections.  He  chided 
and  reproved  them  ;  but  this  was  not  only  compatible  with  his  con- 
stancy, but  resulted  from  it ;  for  as  many  as  he  loves  he  rebukes  and 
chastens,  and  faithful  are  tlie  wounds  of  this  Friend.  And  now  we 
see  him  at  the  last  all  idive  to  their  welfare,  teaching  and  comforting 
them,  washing  their  feet,  and  praying  for  them.  In  the  garden, 
when  he  found  them  sleeping,  he  extenuated  the  infirmity.  The 
spiiit,  indeed,  is  willing,  but  the  flesh  is  weak.  When  he  surrendered 
hiiTiself  to  his  enemies,  he  stipulated  for  their  exemption.  Let  these 
go  their  way.  He  died  with  them  in  his  heart.  He  arose  and  ap- 
peared to  them  ;  and  though  they  had  all  foisalvcn  him,  and  fled  in 
tlie  hour  of  trial,  he  said.  Be  not  afraid ;  ])eace  be  to  you.  He  laid 
his  hands  upon  them,  and  wliile  he  blessed  them  he  was  taken  up 
into  heaven.  And  did  he  forget  them  then  ?  He  sent  them  another 
Comforter,  that  should  abide  with  them  for  ever.  And  was  this  pecu- 
liar to  them  ?  He  is  tlie  same  yesterday,  to-day,  and  for  ever.  He 
rests  in  his  love.  He  hath  said,  I  will  never  leave  thee,  nor  forsake 
thee.  A  true  friend  loveth  at  all  times.  But  there  are  few  such 
friends  to  be  found.  But  He  abideth  faithful.  Job's  brethren  proved 
like  a  summer's  brook.  One  told  David  in  his  distress,  Ahithophel 
ie  among  the  conspirators  with  Absalom.  At  my  first  ansvv'er,  no 
one,  says  Paul,  stood  by  me,  but  all  n  en  forsook  me  ;  but  he  adds, 
Nevertheless,  the  Lord  stood  by  me,  and  strengthened  me.  So  will 
it  be  with  all  those  who  trust  in'Him.  "  They  shall  not  be  ashamed 
or  confounded,  world  witiiout  end." 


94  MARCH  1. 

•'  This  God  is  tlie  God  we  adore,  I  "  'Tis  Jesus,  the  First  ar/i  the  Last, 

"  Our  faithful  uncliangeable  Friend ;       j       "  Whose  S^jirit  shiill  guide  us  safe  hoiiie 

•  Whose  love  is  as  great  as  his  power,         I  "  Wu'll  praise  him  for  all  that  is  past, 
"  Aad  neither  knows  measure  nor  end.  |      "  And  trust  liini  for  all  that's  to  come." 


March  1. — "  And  it  shall  be,  if  thou  go  with  us,  yea,  it  shall  be  that  what 
goodness  the  Lord  shall  do  unto  us,  the  same  will  we  do  unto  thee." — ISurn- 
bers,  X,  32. 

While  this  invitation  is  founded  in  benevolence,  it  also  displays 
humility.  Christians  are  convinced  that  they  can  only  give  acconling 
as  they  have  received.  But,  from  God's  communications  to  them, 
they  know  that  they  can  be  useful,  and  that  they  oi'ghi  to  be  useful 
to  others.  They  never  receive  grace  for  themselves  only.  If  the 
glory  of  the  Lord  has  risen  upon  them,  they  are  to  arise  and  shine. 
If  they  are  converted,  they  are  to  strengthen  their  brethren.  If  they 
are  comforted,  they  are  to  comfort  with  the  same  comforts  those  who 
are  in  any  trouble.  If  they  are  rich  in  this  world,  they  are  to  do 
good,  and  be  rich  in  good  works,  ready  to  distribute,  willing  to  com- 
municate. "  As  every  man  hath  received  the  gift,  even  so  minister 
the  same  one  to  another,  as  good  stewards  of  the  manifold  grace  of 
God."  Hence  says  Moses  to  Hobab,  "  If  thou  go  with  us,  what 
goodness  the  Lord  shall  do  unto  us,  the  same  will  we  do  unto  tliee." 

— And  he  repeats  the  assurance  :  "  It  shall  be — yea,  it  shall  be." 
And  was  it  not  so  ?  Did  he  repent  of  his  adhering  to  Israel  ?  See 
what  is  said  in  Judges,  and  in  Samuel,  of  liis  descendants.  And  was 
Obed-Edom  a  loser  by  the  ark  ?  Did  not  the  sacred  guest  more  than 
pay  for  its  entertainment  ?  "  It  was  told  David,  saying,  The  Lord 
iiath  blessed  the  house  of  Obed-Edom,  and  all  that  pertaineth  unto 
him,  because  of  the  ark  of  God."  Who  is  likely  to  be  injured  by 
casting  in  his  lot  with  the  followers  of  the  Lamb  ?  Will  his  family 
suffer '?  Many  a  wretch  has  reduced  his  wife  and  children  to  penury 
and  ruin  by  his  vices,  but  every  principle  of  a  good  man  will  lead 
him  to  provide  for  his  own,  and  the  generation  of  the  upright  shall  be 
blessed.     Will  his  substance?  The  play-house,  the  ale-house,  the 

Saming-house,  the  house  of  her  who  lives  in  the  way  to  hell,  going 
own  to  the  chambers  of  death,  will  injure  a  man  much  more  than 
the  house  of  God.  Will  his  health?  Is  iJiis  likely  to  be  injured,  or 
benefited,  by  temperance,  and  calm  temper,  and  cheerful  confidence, 
and  benevolent  feelings?  Religion  must  befriend  reputation,  as  it 
produces  and  guards  all  the  elements  from  Avhich  it  is  derived,  while 
the  name  of  the  wicked  shall  rot. 

Therelbre  come  with  us,  and  we  will  do  yon  good ;  for  the  Lord 
hath  spoken  good  concerning  Israel.  We  cannot  promise  you  great 
things  in  the  world,  but  the  Lord  will  bless  your  bread  and  your 
water;  and  a  little  that  a  righteous  man  hath,  is  better  than  the 
riches  of  many  wicked.  We  cannot  promise  you  exemptions  from 
affliction,  but  nothing  shall  befall  you  but  what  is  common  to  man  ; 
and  God  is  faithful,  who  will  not  suffer  you  to  be  tempted  above  that 
ye  are  able,  and  will,  with  the  temptation,  also  make  a  way  for  your 
escape.  We  cannot  secure  you  from  privations  and  sacrifices,  but 
we  can  promise,  that  you  shall  be  more  than  indemnified  for  every 
thing  you  do  or  suffer,  or  lose,  for  the  cause  of  God.     He  will  not  b« 


MARCH  2.  C5 

unrighteous  to  forget  your  work  of  faith,  and  labor  of  love.  A  cup 
of  cold  water,  given  to  a  disciple  in  the  name  of  a  disciple,  shall  not 
lo.se  its  reward.  "  There  is  no  man,"  saith  the  Savior,  '"  that  hath 
left  house,  or  parents,  or  brethren,  or  wife,  or  children,  for  the  king- 
dom of  God's  salve,  who  shall  not  receive  manifold  more  in  this  present 
time,  and  in  the  world  to  come  life  everlasting."  We  can  assure 
you,  that  if  you  travel  with  us,  you  shall  feed  on  the  manna,  and 
drink  of  the  rock,  and  be  guided  by  the  cloud,  and  behold  the  glory 
of  the  Lord,  in  the  wilderness;  and  then  you  shall  share  with  us, 
beyond  Jordan,  the  land  flo^ving  with  milk  and  honey.  How  blessed 
are  they  whose  transgressions  are  forgiven,  who  have  peace  with 
God,  who  are  delivered  trom  the  sting  of  a  guilty  conscience,  and  the 
torment  of  tear,  who  walk  in  the  comforts  of  the  Holy  Ghost,  who 
rejoice  in  hope,  who  know  that  death  is  their  friend,  and  heaven  their 
home,  Vvdio  have  their  fruit  unto  hohness,  and  the  end  everlasting 
life !  •'  Lo,  this,  we  have  searched  it,  so  it  is,  hear  it,  and  know  thou 
it  for  thy  good." 

Lord  !  1  have  often  heard  this  invitation;  I  now  accept  it.  I  am 
a  companion  of  them  that  fear  thee,  and  of  them  that  keep  thy  pre- 
cepts. "  Remember  me,  O  Lord,  with  the  favor  that  thou  bearesl 
unto  thy  people;  O  visit  me  with  thy  salvation,  that  I  may  see  the 
good  of  thy  chosen,  that  I  may  rejoice  in  the  gladness  of  thy  nation, 
that  1  may  glory  with  thine  inheritance." 


March  2.—"  But  Peter  followed  him  afar  off."— 3Iatt.  xxvi,  58. 

This,  too,  was  better  than  forsaking  him  and  fleeing,  as  the  rest 
did.  Here  was  the  working  of  some  degree  of  principle.  Here  was 
some  love  to  the  Savior,  or  he  would  not  have  tbllowed  him  at  all — 
the  lingering  of  that  affection  which  may  be  seemingly  smothered  in 
the  Christian,  but  can  never  be  extinguished,  and  will  soon  be  blown 
again  into  a  flame. 

But  he  was  overcome  by  fear.  His  Lord  was  apprehended,  and 
going  to  be  tried  and  cracified.  What  if  I,  said  Peter,  should  be 
found  in  the  same  doom  as  one  of  them  !  The  fear  of  man  bringeth 
a  snare.  Skin  for  skin,  yea,  all  that  a  man  hath,  will  he  give  for 
his  life. 

Yet  this  was  very  unbelieving  in  him.  He  had  seen  his  Lord's 
miracles,  and  knew  what  he  could  do.  He  knew  that  he  had  ac- 
tually stipulated  for  their  release  in  the  garden,  as  the  condition  of 
his  own  surrender.  He  knew  that  he  had  assured  them,  that  after 
he  was  risen  from  the  dead  he  Avould  appear  to  them,  and  employ 
tliem  as  his  witnesses,  which  involved  their  preservation.  What  a 
diflference  between  Peter  and  Paul — Paul,  who  said,  "  None  of  these 
things  move  me ;  neither  count  I  my  hfe  dear  unto  myself,  so  that  I 
may  finish  my  course  with  joy."  And  between  Peter"^and  Luther — 
Luther,  who,  when  informed  of  his  dangers,  said.  If  there  were  as 
many  devils  in  Worms  as  there  are  tiles  upon  tlie  houses,  I  would 
go.     But  Peter  followed  him  afar  off! 

This  was  also  very  ungrateful.  The  Savior  had  done  much  for 
jiim.  He  had  healed,  by  a  miracle,  his  wife's  mother ;  he  had  called 
him  to  the  apostleship,  the  highest  honor  on  earth ;  He  had  singularly 


m  MARCH  2. 

digtitiguifc^hed  him  with  James  and  Jolrn  on  gcrcral  occasions;  He 
had  saved  him  by  his  grace,  and  enlightciicd  him  from  above,  and 
was  now  going  to  suffer  and  die  for  him.  And  a  friend  is  born  for 
adversity.  Then,  instead  of  keeping  at  a  distance  from  us,  we  look 
for  his  attendance  and  sympatliy.  Peter  could  have  miequivccally 
testified  in  favor  of  suflering  innocence ;  but  he  hiangs  ofi'I  And 
Patience  itself  complains,  "  I  looked  for  some  to  take  pity,  and  there 
was  none  !  and  for  comforters,  but  I  found  none  !" 

All  this,  too,  was  in  violation  of  his  own  profession  and  vows — that 
he  was  willing  to  follow  liim  to  prison  and  to  death — that  he  would 
die  with  him  rather  than  deny  liim ;  and  all  tin's  had  scarcely  left 
his  lips,  and  was  uttered  just  after  our  Savior  had  lo  solemnly  fore- 
warned him.     Yet  Peter  Ibllowed  him  afiir  off. 

This  led  to  something  worse,  and  I  wonder  not  at  the  sequel.  His 
after  conduct  in  denying  him,  and  thrice;  and  swearing  with  oaths 
and  curses,  was  only  the  continuance  and  the  increase  of  his  present 
reluctance.  So  it  is,  the  way  of  error  and  sin  is  always  downhill; 
and,  once  in  motion,  who  can  tell  when  and  where  he  wih  stop  ?  You 
follow  him  afar  off  this  hour,  the  next  j^ou  are  ashamed  of  him.  You 
trifle  with  the  sabbath  to-day,  to-morrow  you  prcfiu:ie  it.  You  now 
endure  evil  comj:)any ;  you  will  soon  choose  it ;  so  true  is  it,  "  They 
proceed  from  evil  to  evil." 

And  yet  who  of  us  can  cast  a  stone  at  him?  Are  not  we  verily 
guilty,  as  well  as  Peter?  Let  us  see  whether,  though  as  yet  we  l;ave 
not  begun  to  curse  and  to  swear,  saying,  T  know  not  the  man,  we 
have  not  been  foliovring  him  afar  off.  Here  let  us  not  depend  upon 
the  opinion  of  our  fellow  creatures — we  may  stand  fair  with  them. 
But  what  do  they  know  of  us?  of  our  inward  state?  of  our  princi- 
ples and  motives?  What  says  the  JieatH  ?  "  If  our  heait  condemn 
us  not,  then  have  we  confidence  toward  God."  Yet  even  on  this 
testimony  we  must  not  absolutely  rely.  "  God  is  greater  tlian  the 
heart,  and  knovv'eth  all  things."  "The  Laodiceans  were  satisfied  with 
themselves  at  the  very  time  when  He  charged  them  with  every  one 
of  the  evils  from  which  they  supposed  themselves  fvee.  Has  He  not 
somewhat  against  us?  May  we  not  continue  to  read  and  hear  his 
word,  and  keep  our  places  in  the  sanctuary,  and  even  at  his  table ; 
and  yet  feel  very  little  of  that  sacred  fervor  and  delight  that  once 
accompanied  our  devotions?  Attendance  upon  the  Savior  in  the 
means  of  grace,  is  very  distinguishable  from  spiritual  worship.  We 
may  draw  nigh  to  him  with  our  mouth,  and  honor  him  with  our  lipp, 
while  the  heart  is  far  from  him.  Does  the  hea)'i  lag  behind?  Then 
are  we  following  him  afar  off. 

Hi^  people  are  himself.  He  that  recei  veth  them,  receiveth  him  ;  and 
wliat  we  do  not,  to  the  least  of  one  of  all  his  brethren,  we  do  not  to  him. 
In  tiie  distance  of  our  regard  to  them,  and  especially  our  backwaid- 
TiCss  to  notice,  and  relieve,  and  visit  tlie  poor  and  afflicted,  are  we  not 
following  him  afar  off7 

Above  all,  does  not  the  evil  appear  in  the  remoteness  of  our  rc- 
eemblance  ?  We  are  commanded  to  follow  him,  and  our  conformity 
to  him  is  essential  to  all  religion,  and  we  may  always  judge  of  the 
degree,  as  well  as  the  reality  of  our  religion  by  it.  How  far  short  of 
the  model  do  we  come?    How  distantly  do  we  resemble  that  conde- 


MARCH  3.  97 

scension,  which  washed  the  disciples'  feet;  that  self-denial,  which 
pleased  not  himself;  that  fervor,  which  led  him  to  say,  The  zeal  ol 
thine  House  hath  eaten  me  up ;  that  delight  in  obedience,  which  led 
him  to  say,  My  meat  is  to  do  the  will  of  Him  that  sent  me,  and  to 
finish  his  worlv — 

And  thus,  by  our  negligence  and  indifference,  we  grieve  his  Holy 
Spirit,  and  rob  oar  own  souls;  for  he  is  all  in  all ;  he  is  the  fountain 
of  lile,  and  it  is  good  for  us  to  draw  near-  to  Him.  But  when  we  fol- 
low him  afar  oflj  we  cannot  see  him,  and  hear  him,  and  converse  with 
him.  And  wo  unto  us  if  trouble  befalls  us,  or  the  enemy  meets  with 
us.  and  he  is  most  likely  to  do  so  then,  when  we  are  absent  from  him. 

Let  me  sig-Ji — 

"  Prone  to  waudcr,  LorJ,  1  feel  it ;        |        "  Prone  to  leave  the  God  I  love  " 

And  let  me  shig- — 

"  Thou  Shepherd  of  Israel  divine,  I  "  'Tis  there  I  would  always  abide, 

"  The  joy  of  the  u|>ri'rht  in  heart,  |  "  Nor  ever  a  moment  depart; 

"  For  closer  conimuiiioii  I  pine,  "  Preserved  evermore  by  tliy  side 

"  Still,  still  to  reside  where  Thou  art.  [  "  Eternally  hid  in  thy  heart," 


March  3. — "  Yea,  let  God  be  true,  but  every  man  a  liar." — Rom.  iii,  4. 

But  cannot  God  be  true,  and  man  be  true  also  ?  Does  the  veracity 
of  the  one  infer  the  falsehood  of  the  other  ?  Not  absolutely,  but  in 
particular  instances.  There  may  be,  and  there  olten  is,  an  opposition 
between  their  testimony ;  and  when  this  is  the  case  we  are  not  to 
hesitate  a  moment  by  whose  claims  we  shall  be  decided.  If  the  whole 
world  was  on  one  side  and  He  on  the  other,  Let  God  be  true,  but 
every  man  a  bar.  And,  comparatively,  the  credibility  of  the  one, 
must  always  be  nothing  to  that  of  the  other.  If  we  receive  the  wit- 
ness of  men,  the  witness  of  God  is  greater.  And  this  will  appear  un- 
deniable from  four  admissions. 

The  first  regards  the  ignorance  of  man  and  the  wisdom  of  God. 
Man  is  fallible.  He  not  only  may  err,  but  he  is  likely  to  err.  He 
may  be  deceived  by  outward  appearances;  by  the  reports  of  others; 
by  his  own  reasonings.  His  poweis  are  limited;  his  researches  m 
every  direction  are  soon  checked ;  there  are  depths  which  he  cannot 
fathom,  heights  Avhich  he  cannot  scale,  complications  which  he  can- 
not unravel.  Let  not  the  wise  man  glory  in  his  wisdom.  How  much 
ofitismere  opinion  and  conjecture!  With  what  follies  have  the 
greatest  minds  been  charged!  Where  is  the  wise?  Where  is  the 
scribe  ?  Where  is  the  disputer  of  this  world  ?  Hath  not  God  made 
foo!Ishne.ss  the  wisdom  of  the  world  ?  But  His  understanding  is  in- 
finite.   He  knows  all  things.    He  cannot  be  mistaken. 

The  second  regards  the  mutability  of  man,  and  the  unchangeable- 
ness  of  God.  Creatures,  Irom  their  very  being  are  mutable.  Many 
of  the  angels  kept  not  their  first  estate.  Adam  fell  from  his  original 
condition.  Who  needs  to  be  told  that  man  never  continues  in  one 
stay?  New  views  gender  new  feelings,  and  these  new  pursuits. 
What  pleases  to-day  may  ofl'end  to-morrow.  Many  are  unstable  as 
vs^ater-,  and  no  one  is  immutable.  But  God  changes  not;  what  he 
thinks  now  of  any  subject  he  always  thought,  and  always  will  think, 
for  with  Him  there  is  no  variableness,  neither  shadow  of  turning. 

Vol.  I.  6 


OS  MARCH  3. 

The  third  regards  the  weciknei?s  of  man,  and  the  all-fiuflicionoy  of 
God.  Man  may  threaten  in  lury,  but  be  unable  to  execute.  He  may 
promise  sincerely,  and  his  promises  be  vain  words ;  he  cannot  fulfill 
them.  In  this  respect  he  is  not  always  to  be  judged  ol"  by  his  conduct. 
There  are  capct'  in  which  we  censure,  when,  ii"  we  knew  all,  we 
should  only  pity.  The  man  struggles  with  ditncultica  which  have 
unexi>cctedly  come  upon  him ;  and  yields  to  dire  necessity,  and  pro- 
vides things  honest  in  the  sight  of  the  Lord,  who  has  seen  all  his  heart 
and  his  hardships,  though  not  in  the  sight  of  men.  But  God  is  al- 
mighty. He  who  made  and  upholds  all  things  by  the  word  of  his 
power,  speaks  every  thing  in  the  Scriptures. 

The  fourth  regards  the  depravity  of  man,  and  the  rectitude  of  God. 
Man  goes  astray  from  the  womb,  speaking  lies.  He  often  inten- 
tionally deceives;  it  is  his  aim  and  study;  and  he  rejoic&s  in  h'.s  suc- 
cess. Even  men  who  are  influenced  by  religious  principles  may  be 
overcome  by  evil,  and  occasion  our  saying,  Lord,  what  is  man  !  How 
far  from  truth  was  the  sentiment  of  Jonah,  "  I  do  well  to  be  angry, 
even  unto  death."  How  lamentable  was  the  falsehood  of  Abiaham, 
when  he  said  of  his  wife,  She  is  my  sister.  How  dreadful  was  the 
perjury  of  Peter,  when  he  swore,  "  I  know  not  the  man."  But  God 
is  holiness  itselt".  He  is  incapable  of  a  wrong  bias,  he  cannot  be 
tempted  to  deceive. 

When,  therefore,  we  look  at  man,  ignorant  and  faniblc,  varying 
according  to  his  excitements,  often  unable  to  make  good  his  engage- 
ments; yea,  accessible  to  the  influence  of  evil  m.otivcs:  and  then  con- 
template God,  in  all  the  glories  of  his  wi&;dom,  inimutability,  almighti- 
ness,  and  rectitude ;  each  being  an  everlastiiig  and  infinite  presei-va- 
tive  of  tnjth — who  can  view  these  competitors  for  onr  belief,  and  p,ot 
join  with  the  apostle,  '•  Yea,  let  God  be  true,  but  every  man  a  liar." 

And  the  use  to  which  this  fact  should  be  applied,  is  to  reduce  our 
confidence  in  man,  and  increase  our  confidence  in  God — 

"  Then  let  us  trust  the  Lord  alone,         I  "  Sure  as  on  <:roaturps  we  <!epen»l, 

•'  And  creature-confidcnco  disown  :         1  "  Our  hopes  iu  ditr.ppoinlinent  eod." 

And  yet  the  reverse  of  this  is  our  practice.  We  yield  where  we 
should  be  cautious,  and  Vv'e  hesitate  where  it  is  iii-ipossible  for  us  to 
err.  We  turn  from  the  Rock  of  Ages,  and  lean  on  tlie  brolven  roed. 
And  what  is  the  consequence?  "  Thus  saith  tlie  Lord,  Cursed  be 
the  man  that  tmsteth  in  man,  and  maketh  flesh  his  arm,  and  whose 
heart  departeth  from  the  Lord  ;  for  he  shall  be  like  the  heath  in  the 
desert  and  shall  not  see  when  good  cometh ;  but  shall  inhabit  the 
parched  places  in  the  wilderness,  in  a  salt  land,  and  not  inhabitetl. 
Blessed  is  the  man  that  ti-usteth  in  the  Lord,  and  whose  hope  the 
Lord  is;  for  he  shall  be  as  a  tree  planted  by  the  waters,  and  tliat 
epreadeth  out  her  roots  by  the  river,  and  shall  not  see  when  heat 
cometh,  but  her  leaf  shall  be  green,  and  shall  not  be  careful  in  the 
year  of  drought,  neither  shall  cease  from  yielding  fruit." 

Let  us  cease  then  from  man.  Not  that  we  are  to  become  univer- 
sally suspicious,  and  suppose  there  is  no  sincerity  in  the  world.  It 
was  David's  error  to  say  in  his  haste.  All  men  are  liars.  Arid  when 
the  Scripture  says,  "  There  is  no  faithfulness  in  them  ;  men  of  low 
degree  are  vanity,  and  raeu  of  high  degree  are  a  lie ;  it  must  be  taken 


MARCH  4.  99 

with  qualification.  Yet  instances  of  inflexible  integrity  are  not 
abundant.  And  we  should  not  implicitly  rely  upon  any  one,  especially 
in  divine  things.  Let  us  respect  great  and  good  men,  but  not  be  en- 
slaved by  them.  Let  us  not  pin  our  faith  to  tlie  sleeve  of  any  au- 
thority merely  human.  Let  us  suffer  no  man  to  have  dominion  over 
our  conscience  ;  always  searching  the  Scriptures  to  see  whether  tliese 
things  are  so  there. 

For  God  is  entitled  to  our  absolute  confidence.  "  God  is  not  a  man, 
that  he  should  lie ;  neither  the  son  of  man,  that  he  should  repent ; 
hath  he  said,  and  sliall  he  not  do  it?  or  hath  he  spoken,  and  shall 
he  not  mal;e  it  good?"  Let  us  trust  him  as  he  deserves.  Let  us  al- 
ways place  a  ready  and  unshaken  reliance  on  hi«  word.  Let  God  be 
true,  in  its  doctrines,  and  let  us  receive  them,  however  mysterious. 
Let  God  be  true,  in  its  predictions;  and  whatevcj;- difficulties  stand  in 
the  way,  believe  that  the  whole  earth  shall  be  filled  with  his  glory. 
Let  Goil  be  true,  in  its  ^hreatenings;  and  let  us  flee  from  the  wratii 
to  come.  Let.  God  be  true,  in  its  promises:  and  let  us  be  strong  in 
faith,  giving  glory  to  God. 

"O  for  a  strot!<j  and  Instiujr  faitli  I      "T'  embrace  the  message  of  his  Son, 

"T'»  credit  what  th'  Ahiiiglit}-  saithl  |      "And  cull  the  joys  of  heaven  cur  own." 


March  4. — "  All  Lis  saiats  are  in  thy  hand." — Deut.  xxxiii,  3. 

These  holy  ones  are  distinguished  by  many  things  from  each  other. 
Some  of  them  arc  in  public  life,  and  some  in  private.  Some  are  rich 
and  6-ome  poor.  Some  are  young  and  some  old.  But  all  are  equally 
dear  to  Gxl ;  and  partakers  of  the  common  salvation ;  in  which  there 
is  neither  Jew  nor  Greek,  neither  bond  nor  free,  neither  male  nor 
female,  for  we  are  all  one  in  Christ  Jesus.  They' pass  under  various 
denominations  among  men;  and  these  too  often  keep  them  at  a  dis- 
tance from  each  otiier,  and  lead  them  to  mistake  and  censure  each 
other;  and  often  they  wou'd  seem  to  wish  to  draw  Him  along  with 
them,  and  confine  his  influences  within  their  respective  exclusive- 
nesses.  But  no.  He  owns  them  all:  and  they  are  all  children  of  the 
sJime  family,  and  going  to  the  same  temple  to  worship  ;  and  however 
they  may  differ  in  dress,  or  age,  or  stature,  they  all  stand  in  the  same 
relation  to  each  other,  and  to  himself.  Some  of  them  are  strong, 
and  others  are  weak  in  fiiith:  he  has  in  his  fold  lambs  as  well  as 
sheep,  and  in  his  family  babes  as  well  as  young  men — but  a  bruised 
reed  will  he  not  break,  and  the  smoking  flax  will  he  not  quench,  but 
will  bring  forth  judgment  unto  victory.  This  honor  have  all  his 
saints.    "^4.//  his  saints  are  in  thy  hand." 

— In  his  fashioning  hand.  They  are  the  clay,  and  he  is  the  potter 
and  he  makes  them  vessels  of  honor,  prepared  unto  every  good  woik. 
He  fearfully  and  wontlerfully  made  them  as  creatures.  But  they  are 
his  workmansliip  by  another  and  a  nobler  creation.  "  This  people 
have  I  formed  for  myself— they  shall  show  forth  my  praise." 

— In  his  preserving  hand.  For  now  they  are  precious,  they  are 
the  more  exposed.  They  are  called  a  crown  and  a  diadem  ;  and  the 
powers  of  darkness  would  gladj-y  seize  it;  but  observe  where  it  is 
placed  for  security — "  Thou  shalt  be  a  crown  of  glory  in  the  hand  of 
the  Lord,  and  a  royal  diadem  in  the  liand  of  thy  Godj"  and  there 


100  MARCH  5. 

they  are  safe,  perfectly  safe ;  safe,  not  owing  to  their  strength,  but 
to  their  situation.  By  another  image  the  Savior  establishes  the  same 
confidence.  "  My  sheep  hear  my  voice,  and  I  know  them,  and  they 
follow  me ;  and  1  give  unto  them  eternal  life  ;  and  they  shall  never 
perish,  neither  shall  any  man  pluck  them  out  of  my  hand.  My  Fa- 
ther which  gave  them  me,  is  greater  than  all ;  and  no  man  is  able 
to  pluck  them  out  of  my  Father's  hand." 

— In  his  guiding  hand.  To  lead  a  blind  man,  you  talce  him  in 
your  hand.  Thus  the  Lord  leads  his  people.  lie  knov>?^eth  the  way 
that  they  take,  but  they  do  not.  I  will  bring  the  blind  by  a  v/ay 
that  they  know  not;  I  will  lead  them  in  paths  that  they  have  not 
known.  You  take  a  little  child  in  your  hand  to  lead  him.  Thcugi) 
God,  says  Bishop  Hail,  has  a  large  family,  none  cf  his  children  are 
able  to  go  alone ;  they  are  too  weak,  as  well  as  loo  ignorant.  But 
fear  not,  says  God ;  1  will  strengthen  thee,  yea,  I  will  help  thee,  }ea, 
I  will  uphold  thee  with  the  right  hand  of  my  righteousness. 

— In  his  chastening  hand.  They  are  sometimes  alarmed  at  their 
afflictions,  and  cry.  Do  not  condemn  me — as  if  they  were  in  tlie  hand 
of  an  enemy.  But  he  is  their  Father;  and  not  like  fathers  of  our 
flesh;  for  they  verily,  for  a  few  days,  chastened  us  after  their  own 
pleasure,  but  he  for  our  profit,  that  we  may  be  partakers  of  his  holi- 
ness. Luther  therefore  said.  Strike  on,  Lord,  strike  on;  for  now  I 
know  I  am  thy  child.  We  deserve  to  lose  the  rod,  and  by  our  im- 
proper behavior  we  forfeit  all  claim  to  his  correction  ;  a::d  we  may 
well  wonder,  and  exclaim,  Lord,  what  is  man,  that  thou  shouldest 
magnify  him,  that  thou  shouldest  set  thine  heart  upon  him,  that  thou 
shouldest  visit  him  every  morning,  and  try  him  every  nionient  ?  But 
60  it  is;  for  he  does  not  deal  with  us  according  to  our  desert.  And 
therefore,  rather  than  leave  us  to  make  flesh  our  arm,  or  the  world 
our  portion,  he  \vill  remove  every  prop  of  support,  and  dry  up  every 
spring  of  comfort.  But  he  does  not  afllict  willingly.  If  needs  be 
only,  we  are  in  heaviness ;  and  when  we  mourn  our  faults,  the  rod 
drops  upon  the  ground,  and  he  hastens  to  wipe  away  our  tears. 

"  Is  Ephraim  my  dear  son  ?  Is  he  a  pleasant  child  ?  For  since  1 
spake  again^t  him,  I  do  earnestly  remember  him  still;  therefore  my 
bowels  are  troubled  for  him;  I  will  surely  have  mercy  upon  him,  saith 
the  Lord." 

— Whatever,  therefore,  Christians  have  to  distress  and  perplex, 
here  is  enough  to  comfort  and  to  satisfy  tliem.  "  For  all  this  I  consider- 
ed in  my  heart,  even  to  declare  all  this,  that  the  righteous  and  the 
wise,  and  their  works,  are  in  the  hand  of  God." 


March  5. — "  So  then,  with  the  mind  I  my?e'f  serve  the  law  of  God;  but 
with  the  flesh,  the  law  of  sin." — Romans,  vii,  25. 

So  ends  this  chapter,  concerning  which  there  has  been  much  dis- 
pute. For  some  have  contended,  that  the  apostle  does  not  here  speak 
of  himself,  but  personates  another.  They  suppose  that  he  refers  to 
a  Jew — under  the  law,  but  not  under  grace — awakened,  but  not  re- 
newed— convinced,  but  not  converted.  But  can  any  unregenerate 
person,  with  truth  say,  not  only,  "  I  consent  to  the  law^,  that  it  is 
/.rood,"  but   "  with  my  mind  I  serve  the  law  of  God,"  and  "  I  delight 


MARCH  5.  101 

m  the  law  of  God  after  the  inward  man  ?"  an  expression  of  godli- 
ness that  characterized  the  temper  of  the  Messiah  himself,  //e  could 
say  nothing  more  than,  '*  I  delight  to  do  thy  will,  O  my  God;  yea, 
thy  law  is  within  my  heart." 

At  first  view  the  language  of  complaint  may  seem  much  too 
strong  to  apply  to  the  experience  of  a  real  Christian.  But  whr.t 
real  Christian  v.'ould  find  it  too  much  to  utter  when  placed  in  the 
same  state,  and  occupied  in  the  same  way,  with  the  apostle?  That 
is,  viewing  himself  belbre  that  Gud  in  whose  sight  the  very  heavens 
are  not  clean,  and  who  charges  his  angels  with  folly,  and  who  sees 
more  pollution  in  our  duties  tlian  we  ever  see  in  our  sins — that  is, 
comparing  himself  wiih  :he  rule  of  all  rectitude,  the  divine  law, 
whose  spirituality  is  such  as  to  extend  to  the  thoughts  and  the  desires 
of  the  mind,  as  well  as  the  actions  of  the  life,  and  which  considers 
anger  as  murder,  and  the  lusts  of  the  eye  as  adultery.  What  must 
the  highest  attainments  of  mortals  be,  compai'cd  with  this  absolutely 
perfect  standard  of  holiness ;  yea,  or  even  with  the  elevated  and  vast 
desires  of  a  renewed  soul ! 

We  need  not  wonder  that  many  are  astonished  and  perplexed  liere. 
*'  The  spiritual  judgeth  all  things,  but  he  himself  is  judged  of  no 
man."  They  who  are  strangers  to  the  warfare  in  which  he  is  en- 
gaged, can  never  clearly  comprehend  his  language,  or  enter  into 
those  feelings  which  produce  such  a  depth  of  confession  and  abase- 
ment. Those  who  have  never  been  in  the  field  may  be  surprised  at 
niany  things  related  by  a  veteran  in  describing  the  campaigns  he  has 
passed  through,  but  his  old  scar-v/orn  comrade  can  attest  the  truth  of 
them.  In  religious  matters,  more  than  in  any  other,  the  heart  know- 
eth  his  owm  bitterness,  and  a  stranger  intcrmeddleth  not  with  his 
joy.     But  the  secret  of  the  Lord  is  with  them  that  fear  him. 

We  allow  that  this  chapter  has  been  much  perverted.  There  is 
no  part  of  the  Bible  that  Antinomians  so  much  delight  in,  or  which 
ungodly  men,  who  turn  the  grace  of  God  into  lasciviousness,  so  ofien 
quote.  Such  persons  wrest,  also,  the  other  Scriptures  to  their  own 
destriiction.  And  are  we  to  argue  against  the  use  of  a  thing,  from 
the  abuse  of  it?  What  good  thing  is  not  abused?  Yet  we'^do  net 
refuse  raiment  to  the  naked,  because  there  are  some  who  glory  in 
what  ought  to  remind  us  of  our  shame ;  or  food  to  the  hungry,  be- 
cause some  make  a  god  of  their  belly.  And  sliall  we  refuse  to  ein- 
cerc_  and  humble  souls,  mourning  over  the  evils  of  tJieir  own  heart 
the  instruction  and  consolation  here  provided  for  them,  for  fear  the 
interpretation  should  be  applied  to  an  improper  purpose  ?  No  one 
really  taught  of  God  will  abuse  it;  nor  can  he  be  more  reconciled  to 
his  corruptions,  or  more  satisfied  with  his  deficiencies,  in  consequence 
of  being  able  to  adopt  the  language  as  his  own.  For  shall  they 
continue  in  sin  thai  grace  may  abound  ?  God  foi-bid.  How  can 
they,  who  are  dead  to  sin,  live  any  longer  therein?  We  are  not  to 
make  sad  the  hearts  of  God's  people,  but  to  comfort  them  ;  for  the 
joy  of  the  Lord  is  their  strength.  And  only  the  last  day  will  show 
how  much  this  section  of  Scripture  has  strengthened  the  weak  hands, 
and  confirmed  the  feeble  knees  of  those  who  were  deeming  their  ex- 
perience peculiar,  and  concluding  that  they  had  no  part  with  the 
Israel  of  God,  till  they  had  heard  Paul  bewailing  and  encouraging 


i02  MARCH  6. 

himself  thus :  For  to  will  is  present  with  me,  but  how  to  perform  that 
which  is  good  I  find  not.  1  find  then  a  law,  that  when  I  would  do 
good  evil  is  present  with  me.  O  wretched  man  that  1  am  !  who  shall 
deliver  me  from  the  body  of  this  death  ?  I  thank  God,  through  Jesus 
Christ  our  Lord.  So,  then,  with  the  mind  I  myself  serve  the  law  of 
God,  but  with  the  flesh  the  law  of  sin. 


March  6. — "  Behold,  the  Lord  thy  God  hath  set  the  land  before  thee  .  go 
np  and  possess  it,  as  the  Lord  God  of  thy  fathers  hath  said  unto  thee:  fear 
not,  neither  be  discouraged." — Deut.  i,  2L 

'  We  may,  Ave  ought  to  transfer  what  is  here  said  to  the  Jews  con- 
cerning Canaan,  to  ourselves  with  regard  to  a  better  country,  that 
is,  a  heavenly  ;  for  the  one  was  designed  to  be  typical  of  the  other. 

Observe  the  exhibition:  "Behold,  the  Lord  thy  God  hath  set  the 
land  before  thee."  Where?  In  the  Scriptures:  not  in  its  full  de- 
velopement,  for  so  it  is  a  glory  to  be  revealed,  for  it  doth  not  yet 
appear  what  we  shall  be  ;  but  in  its  general  nature,  and  in  a  way 
adapted  to  our  present  apprehensions,  and  lii<ely  to  take  hold  of  our 
mind.  Hence  so  many  figures  are  employed,  all  of  which  aid  our 
conceptions,  while  they  fall  short  of  the  subject. 

But  does  he  place  it  before  our  eyes  to  tantalize  us,  by  awakening 
our  notice,  and  drawing  forth  our  admiration,  and  exciting  our  desire, 
when  the  boon  is  not  within  our  reach  ? 

■  Observe  the  command  :  "  Go  up  and  possess  it,  as  the  I^ord  God  of 
thy  fathers  hath  said  unto  thee."  This  supposes  it  to  be  attainable: 
yea,  it  makes  the  attainment  our  duty.  Our  missing  it  is  not  only 
our  misery,  but  our  crime.  We  shall  be  punished  for  neglecting  so 
great  salvation.  It  is  our  guilt — the  guilt  of  the  vilest  disobedience 
to  the  most  gracious  authority :  for  he  not  only  allows,  but  he  enjoins 
us  to  seek  fii-st  his  kingdom  and  righteousness,  and  commands  us  to 
believe  on  the  name  of  his  Son  Jesus  Christ.  Are  we  doing  this  7 
For  He  is  the  way  ;  and  we  come  7into  God  by  him. 

Observe  the  encouragement :  "  Fear  not,  neither  be  discouraged." 
To  this  we  are  liable  on  two  accounts.  First.  By  a  sense  of  ojr 
unworthiness.  The  greatness  of  the  blessedness,  when  combined 
with  a  sense  of  our  desert,  astonishes  the  mind  inloakindofincredu- 
hty,  and  makes  hope  seem  no  better  than  presumption.  But  every 
thing  here  is  free,  and  designed  to  show  the  exceeding  riches  of  his 
grace  in  his  kindness  toward  us.  We  are  as  welcome  as  we  are 
unworthy.  Why  then  should  we  refuse  to  be  comforted?  Secondly. 
By  a  sense  of  our  weakness.  Who  is  sufficient  for  the  distance,  the 
difficulties,  and  the  dangers?  The  Jews  were  dismayed  by  the 
report  of  the  spies.  The  towns,  said  they,  are  Availed  up  toHeaA-en. 
There  are  the  Anakims,  in  whose  sight  we  were  but  as  grasshoppei-s. 
The  people  were  disheartened.  But  said  Caleb,  "  Let  us  go  up  at 
once,  and  possess  it,  for  we  are  able."  Hoav  did  he  mean  ?  Without 
God?  No.  But  Avith  him,  as  their  leader  and  keeper — and  this  he 
had  promised.  And  is  he  not  Avith  you?  Has  he  not  said,  "  Fear 
not,  for  I  am  Avith  thee ;  be  not  dismayed,  for  I  am  thy  God  :  I  wlW 
strengthen  thee,  yea,  I  will  keep  thee  ;  yea,  I  Avill  uphold  thee  with 
the  right  hand  of  my  righteousness !"     Wc  cannot  be  too  sensible  of 


MARCH  7.  103 

cur  weakness;  but  let  us  remember  that  his  grace  is  sulficient  for  us 
lias  it  not  been  sufficient  for  all  those  who  have  gone  before  us? 

**  Once  ihey  were  mourning  here  below,    I      "  They  wrestled  hard,  as  we  do  now, 
"  AuU  wel  their  coucli  wiili  tears  ;  |  "  With  sins,  and  doubts,  and  feari." 

But  their  fears  were  vain.  They  overcame,  and  now  are  more  than 
conquerors  through  Jiim  who  loved  them.  But  Jordan  rolls  between. 
So  it  v/as  with  the  Jews,  and  it  w;\3  even  overflowing  its  bank.s  at 
the  time.  But  the  ark  divided  the  waters  ;  they  went  through  dry- 
ehod,  and  their  enemies  were  as  still  as  a  etonc — till  they  were  clean 
passed  over. 

March  7. — "  I  Jiave  called  you  friends." — John,  xv,  15. 

Wn-ir  condescension,  and  kindness,  and  grace  are  here!  For 
these  must  be  the  principle  of  this  friendship,  whether  we  consider 
Hie  greatness,  or  our  meanness  and  unworthiness.  Lord,  what  is 
riian,  that  ihoii  art  mindful  of  him?  and  the  son  of  man,  that  thoit 
visitesthira?  Yet  he  is  mindful  of  us;  he  does  visit  us — yea,  he 
calls  us  his  friends.  And  names  and  things,  professions  and  reali- 
ties, are  the  same  with  Him.  If  he  calls  us  friends,  he  will  treat  us 
accordingly,  and  we  may  expect  fi'om  him  whatever  the  most  per- 
fect friendship  can  ensure. 

For  instance.  He  will  honor  us  with  his  confidence ;  the  very 
thing  he  here  mentions,  "  Henceforth  I  call  you  not  servants ;  for  the 
servant  knoweth  not  what  hk  Lord  doeth ;  but  I  have  called  you 
friends;  for  all  things  that  I  have  heard  of  my  Father  Ihave  made 
«{nown  unto  you."  A  servant  is  intrusted,  not  with  secrets,  but 
orders,  and  he  is  seldom  informed  of  the  reasons,  even  of  these. 
Turning  him  into  a  confidant,  is  one  of  the  ways  to  exemplify  Solo- 
mon's observation  :  "  He  that  delicately  bringeth  up  a  servant,  shall 
liave  him  for  his  son  at  length ;"  and  he  will  take  greater  liberties 
than  a  child.  There  is,  indeed,  respect  due  to  a  servant;  but  it  is 
respect  of  another  kind.  We  do  not  like  a  master  or  mistress,  who  is 
above  speaking  to  a  domestic,  unless  in  the  language  of  menace  or 
authority.  Good  sense  will  find  out  a  happy  medium  between  dis- 
tance and  fondness;  between  haughtiness,  and  a  lamiliarity  that 
inspires  no  deference.  But  unreserved  confidence  is  for  friends. 
Nothing  is  concealed  between  them.  Abraham  is  called  the  friend 
of  God  :  and,  says  God,  "  Shall  I  hide  from  Abraham  the  thing  that 
I  shall  do?"  How  did  our  Lord  unbosom  him.self  to  his  disciples? 
To  you,  said  he,  is  given  to  know  the  mysteries  of  the  kingdom  of 
heaven.  When  he  was  alone  he  expounded  all  things  unto  them  ; 
he  manifested  himself  to  them,  and  not  unto  the  world.  And  eo 
now  ;  the  secret  of  the  Lord  is  with  them  that  fear  him,  and  he  will 
show  tlicm  his  covenant. 

If  he  calls  us  friends,  he  will  give  us  freedom  of  access  to  him.  The 
distance  and  ceremonies  wdiicli  may  be  necessary  to  regulate  the 
approach  of  others,  are  laid  aside  with  a  friend  ;  the  heart,  tlie  arms, 
the  house,  are  all  open  to  him.  And  docs  the  Lord  keep  us  at  a 
distance?  His  language  is  invitation.  "  Come  unto  me."  He  allovvg 
us  to  come  even  to  his  seat,  and  to  enter  the  secret  of  his  pavilion. 
He  permits  ua,  at  all  times,  to  spread  our  rac-st  minute  affairs  before 


104  MARCH  7. 

him ;  yea,  he  indulges  us  to  live  in  his  house,  to  sit  at  liis  table,  to 
walk  with  him,  to  lean  upon  his  bosom.  Such  honor  have  all  his  saints. 

— If  he  calls  us  friciids  he  will  reprove  us.  Whenever  friendship 
is  founded  on  proper  principle,  reproof  will  be  found  one  of  its  chief 
duties,  and  privileges  too.  Faithful  are  the  wounds  of  a  friend  ;  and 
so  David  valued  them.  "  Let  the  righteous  smite  me,  it  shall  be  a 
kindness  ;  and  let  him  reprove  me,  it  shall  be  an  excellent  oil  v»-hich 
shall  not  break  my  head  ;  for  yet  my  prayer  also  shall  be  in  their 
calamities."  Moses  makes  the  omission  the  proof  of  hatred,  "  Then 
shalt  not  hate  thy  brother  in  thine  heart ;  thou  shalt  in  any  wise  rebuke 
thy  neighbor,  and  not  sufTei  sin  upon  him."  But  the  Savior  will  never 
mcur  this  reproach:  As  many  as  I  love,  I  rebuke  and  chasten. 

— If  he  calls  us  friends  he  will  counsel  us.  There  are  passages 
in  the  life  of  every  man  sufficient  to  confound  a  smgle  understand- 
ing. But  how  pleasing  is  it,  in  doubts  and  perplexities,  to  fetch  in 
aid  from  the  judgment  or  experience  of  another,  and  who  we  know  is 
concerned  for  our  welfare?  But  He  is  "  The  Counsellor."  "  Coun- 
sel," sa3^s  he,  "  is  nww,  and  sound  wisdom."  He  is  a  light  to  them 
that  sit  in  darkness ;  a  dissolver  of  doubts.  The  meek  will  he  guide 
in  judgment,  and  the  meek  will  he  teach  his  way,  and  they  that 
follow  it  will  find  it  to  be  pleasantness  and  peace. 

— If  he  calls  us  friends  he  will  sympathise  with  us.  There  is  no 
true  friendship,  unless  we  make  the  pleasures  and  the  pains  of  our 
connections  our  own,  rejoicing  when  they  rejoice,  and  weeping  when 
tiiey  ween.  To  him  that  is  afflicted,  pity  should  be  showed  from  his 
friend.  The  natural  language  of  the  sufferer  is,  "  Pity  me,  pity  me, 
O  ye  my  friends,  for  the  hand  of  God  hath  touched  me  !"  Hence  the 
complaint  of  the  Savior,  "  I  looked  for  some  to  take  pity,  and  there 
was  none ;  and  for  comforters,  but  I  found  none,"  for  even  all  the  dis- 
ciples forsook  him  and  fled.  But  he  will  never  inflict  what  he  endured. 
In  all  our  affliction  he  is  afflicted.  To  exemplify  this  he  assumed  our 
nature.  He  became  a  man  to  be  a  friend.  For  in  that  he  himself 
hath  suffered,  being  tempted,  he  is  able  also  to  succor  those  that  are 
tempted ;  and,  therefore,  though  he  is  passed  into  the  heavens,  we 
have  not  a  High  Priest  who  cannot  be  touched  with  the  feeling  of  our 
infirmity.  Yea,  "  He  that  toucheth  them,  toucheth  the  apple  of 
his  eye." 

— If  he  calls  "us  friends  he  will  afford  us  assistance  and  succor. 
And  this  is  the  grand  test  of  friendship.  A  friend  loveth  at  all  times  j 
but  is  born  for  adversity;  and  he  has  forfeited  all  claim  to  the  charac- 
ter, Avho  says,  m  the  hour  of  application.  Go  in  peace;  be  ye  warmed, 
and  be  ye  filled,  while  he  gives  not  the  things  that  are  needful !  Yet, 
how  often  is  this  the  case ;  and  the  words  of  Solomon  veiified,  "  Con- 
fidence in  an  unfaithful  man  in  the  time  of  trouble,  is  like  a  broken 
looth,  or  a  foot  out  of  joint."  Many  are  very  friendly  when  you  v.-ant 
not  their  aid,  especially  whde  you  are  imparting  instead  of  receiving. 
You  are  their  garden;  they  walk  in  you  in  sununer,  but  abandon  you 
in  winter — then  you  have  no  flowers  or  fruits.  You  are  their  scaffold ; 
they  build  with  you,  but  the  work  done,  they  take  you  down,  and  lay 
you  aside.  But  though  the  Savior  will  never  leave  us  nor  forsake  us, 
he  has  emphatically  said,  I  will  be  with  you  in  trouble.  And  his 
people  have  always  found  him  a  present  help,  when  every  other  re- 


MARCH  a  105 

source  has  failed.  Some  may  really  feel  for  us,  but  be  unable  to  help 
us.  But  nothing  is  too  hard  tor  the  Lord.  Even  in  death  he  will  be 
the  strength  of  our  heart,  and  our  portion  for  ever. 

Thus  he  treats  his  friends.  How  do  they  treat  him  ?  Have  we 
never  given  him  cause  to  say,  "  Is  this  thy  kindness  to  thy  friend?" 
Have  we  never  betrayed  a  want  of  confidence  in  him  ?  Have  we 
never  been  ashamed  of  him  ?  Never  denied  him  before  men  ?  Have 
we  not  often  preferred  our  own  ease  and  honor  to  his  cause  and  glory  ? 
We  can  never  make  him  adequate  returns  for  his  goodness,  but  have 
we  made  him  suitable  returns?  Rather  will  not  an  honest  review  of 
our  temper  and  conduct  constrain  us  to  blush  and  say, 

*'  O  were  not  I  so  vile  and  bas«, 

"  I  could  not  thus  my  friend  requite; 
**  And  were  not  he  the  God  of  grace, 

*'  He'd  frown  and  spuru  me  from  his  sight." 


March  8. — ^"  Behold,  the  eye  of  the  Lord  is  upon  them  that  fear  him, 
uoon  them  that  hope  in  his  mercy." — Psalm  xxxiii,  18. 

This  is  a  very  encouraging  character.  They  who  cannot  claim 
the  higher  distinctions  of  religion,  may  surely  know  that  they  "  fear 
God,  and  hope  in  his  mercy." 

Srme  may  wonder  at  the  combination,  and  suppose  that  the  quali- 
ties are  incompatible  with  each  other.  But  the  first  Christians 
"  walked  in  the  fear  of  the  Lord,  and  in  the  comforts  of  the  Holy 
Ghost,"  They  may  think  that  tlie  fear  will  injure  the  hope,  or  the 
hope  the  fear.  But  they  are  even  mutually  helpful,  and  they  are  not 
only  never  so  beautiful,  but  never  so  influential  as  when  they  are 
blended.  The.  fear  promotes  hope  by  the  evidence  it  affords;  and  by 
keeping  us  from  loose  and  careless  walking,  which  must  affect  our 
peace  and  pleasure.  And  hope  no  less  befriends  this  fear.  For  never 
is  God  seen  so  glorious,  so  worthy  of  all  our  devotedness  to  him,  as 
when  Ave  hope  in  his  mercy ;  and  even  the  more  assured  we  are  of 
his  regard,  the  more  we  shall  inquire.  Lord,  what  wilt  thou  have  me 
to  do?  The  more  we  shall  tremble  at  the  thought  of  offending  and 
grieving  him,  the  more  we  shall  continue  upon  our  knees,  praying, 
Let  the  word  of  my  mouth,  and  the  meditation  of  my  heart,  be  ac- 
ceptable in  thy  sight,  O  Lord,  mij  strength,  and  my  redeemer.  It  is 
called  ••'  a  lively  hope ;"  and  Christians  know,  by  experience,  that 
upon  all  their  principles  and  duties,  it  has  the  same  influence  as  the 
spring  has  upon  the  fields  and  the  gardens. 

Despondence  of  mind  has  the  same  effect  upon  our  feelings  and 
obedience  as  frost  upon  the  stream ;  it  chills,  hardens,  and  stagnates. 
But  divine  love  dissolves  the  ice,  and  the  waters  flow.  ' 

God  is  a  Spirit,  and  has  none  of  our  senses  and  members;  but  la 
speaking  to  us,  he  makes  use  of  language  that  we  can  understand. 
His  epes  are  upon  them  that  fear  him,  and  hope  in  his  mercy.  The 
eyes  of  his /cuotc^d(/^e  are  upon  them.  Every  thing  in  their  afl^aire 
comes  under  his  notice.  He  knows  all  their  walking  through  this 
great  wilderness,  and  nothing  befalls  them  without  their  heavenly 
Father.  Parents  cannot  always  have  their  eye  upon  a  child.  They 
may  be  engaged,  or  be  afar  ofij  or  asleep.  But  He  is  always  at  hand ; 
He  is  never  diverted  or  perplexed :  He  never  slumbers  or  deeps. 


106  MARCH  9. 

The  eyes  of  his  affection  are  upon  them.  The  eye  not  only  affectetli 
the  heart,  but  follows  it.  It  turns  with  the  object  of  attachment;  it 
sparkles  with  delight  while  dwelling  upon  it;  and  when  deprived  of 
the  sight,  continues  looking  in  the  direction  of  departure,  as  the  di.-j- 
ciples  stood  gazing  up  toward  heaven  after  their  blessed  Savior.  Oh  ! 
to  be  the  object  oi  God's  love !  To  be  precious  in  his  sight,  and  ho- 
norable .  But  he  "  takes  pleasure  in  them  that  fear  him,  in  those 
that  hope  in  his  mercy."  "  He  will  rest  in  his  love ;  He  will  joy  ovei 
them  with  singing."  The  eyes  of  his  providence  are  upon  them. 
Therefore  it  is  added,  "  To  dehver  their  soul  from  death,  and  to  keep 
them  alive  in  famine."  That  is,  for  a  part  is  put  for  the  whole,  to 
secure  them  from  all  danger,  and  to  supjjly  all  their  wants.  In  cases 
the  most  perilous  and  extreme.  He  is  able  to  do  for  them  exceeding 
abundantly  above  all  they  can  ask  or  think.  We  are  not  to  look  for 
miracles ;  but  it  is  only  because  the  power  and  truth  of  God  can  do 
without  them. 


'For  sooner  all  Nature  shall  clianpe, 
'•  Than  one  of  God's  promises  fail. 

'How  safe  a;-;!  liow  happy  are  they, 
"  Who  on  their  good  Shepherd  rely ! 

'  He  gives  them  out  btrougth  for  their  day, 


"  Their  wants  he  will  surely  supply. 
"He  ravens  and  lioue  can  tame: 

"All  creatures  obey  his  command  ; 
"  Then  let  me  rejoice  in  his  name, 

"And  leave  all  my  cares  in  his  hand. 


March  9. — "Ee  strong  in  the  Lord,  and  in  the  power  of  hia  might." 

Ephesians,  vi,  10. 

To  this  we  must  be  brought.  Nature  can  never  do  the  work  of 
grace.  Reason  cannot  be  a  substitute  for  faith.  Education  cannot 
render  needless  the  teaching  of  the  Spirit.  Vain  must  all  our  exer- 
tions be,  without  his  agency.  AVithout  his  influence,  we  may  have 
the  form  of  godliness,  but  not  the  powder;  we  may  be  reformed,  but 
not  renewed  ;  we  may  become  other  creatures,  but  not  new  ones. 

What  is  the  u^e  we  are  to  make  of  this  admission?  Are  we  to 
derive  from  it  ease  in  sin?  self-justification?  excuses  for  indolence  ? 
reasons  for  despair?  Self-despair,  indeed,  grows  out  of  it;  but  no 
other.  There  is  a  hope  in  Israel  concerning  this  thing.  W^e  liave  a 
resource,  and  it  is  accessible ;  and  we  are  conuTianded  to  "be  strong 
in  the  Lord,  and  in  the  power  of  his  might." 

When  we  plead  for  this  doctrine,  we  are  often  charged  witli  enthu- 
siasm. But  the  Scripture  asserts,  that  we  are  his  workmanship, 
created  in  Christ  Jesus ;  that  it  is  God  who  worketh  in  us  to  will  and 
to  do  of  his  good  pleasure  ;  that  hereby  we  know  that  he  abideth  in 
us  by  the  Spirit  which  he  hath  given  us.  And  we  retort  the  charge 
upon  those  that  would  exclude  this  influence.  For  what  is  enthusi- 
asm, but  visionary  hope,  groundless  expectation?  And  what  can  be 
more  delusive,  than  looking  for  an  end,  without  suitable  and  adequate 
jneans?  a  mighty  effect,  without  a  more  powerful  cause?  a  prac- 
tice, the  most  alien  from  our  depraved  nature,  without  a  divine  prin- 
ciple? a  gathering  of  grapes  from  thorns,  and  figs  from  thistles? 
And  this  i-rthe  case  with  those  who  deny  the  operations  of  tliat  grace 
which  is  alone  sufllcient  lor  us.  We  allow  that  we  draw  the  charac- 
ter of  the  Christian  high,  and  expect  from  him  great  things;  that  he 
Khould  be  renewed  in  the  Ri)irit  of  his  mind  ;  that  he  should  walk  by 
faith,  and  not  by  siglit ;  that  he  siiould  overcome  the  world,  and  have 
his  conversation  m  heaven.    But  then  we  have  means  answerable  to 


MARCH  10.  107 

ail  tills ;  we  have  a  principle  adequate  to  the  practice ;  and  wc  have 
a  cause  far  superior  to  all  these  grand  results.  -  We  allow  that  the 
TSp'ork  of  a  Christian,  as  it  is  described  in  the  Bible,  looks  fitter  for  an 
angel  than  for  a  fallen,  weak  man ;  but  this  fallen,  weak  rnan  has 
rnorc  than  the  sufficiency  of  an  angel  for  the  discharge  of  it — his  suf- 
llcicncy  is  of  God  !  ^ 

"■  Such  a  discovery,  such  an  assurance  is  necessary.  We  are  de- 
praved creatures,  and  must  be  conscious  of  it ;  we  have  inward  re- 
pugnancies to  spiritual  duties;  we  are  surrounded  with  outward  dif 
liculties;  on  the  side  of  sin  there  is  number,  example,  constant  soli- 
citation ;  our  slothful  heart  cries,  "  There  is  a  lion  in  the  way :  I  shall 
be  slain  in  the  streets,"  With  all  this  known  and  felt,  who  could 
enter  a  religious  course  with  pleasure  or  vigor,  without  the  certainty 
of  effectual  aid  ?  Possibility,  probability,  is  not  enough ;  mere  hope 
is  not  enough ;  our  hands  hang  down,  our  knees  tremble,  our  very 
souls  are  chilled,  unless  we  have  a  full  and  express  persuasion  that 
God  will  be  witli  us  and  bear  us  through.  And  here,  therefore,  he 
meets  us,  and  says,  "  Fear  not,  for  1  am  with  thee;  be  not  tlismayed, 
for  I  am  thy  God ;  I  will  strengthen  thee,  yea,  I  will  help  thee,  yea, 
I  will  uphold  thee  with  the  right  hand  of  my  righteousness.  Rely  on 
me.  Nothing  is  too  hard  for  the  Lord.  I  can  enlighten  the  darkest 
undrrstanding.  I  can  turn  the  heart  of  stone  to  flesh.  Take  hold  of 
my  fr-trength,  and  be  more  than  a  conqueror.  I  will  never  leave  thee, 
nor  forsake  thee.''  ^'"■"^  --  .— - — 

At  the  sound  of  this  animation,  every  thing  revives  in  me,  like  ve- 
getation at  the  call  of  spring.  1  am  filled  with  confidence  and  cou- 
rage— weak  in  myself^,  I  am  strong  in  another^  and  almighty  in  the 
God  of  my  salvation. 

And  is  it  not  better  for  me  that  I  should  be  a  constant  suppliant  at 
the  mercy-seat,  than  have  no  reasons  for  calling  upon  God,  being  able 
to  do  witliout  him  ?  Is  it  not  better  lor  me  to  depend  upon  the  God  of 
all  grace  for  the  continual  supplies  of  the  Spirit  of  Jesus  Christ,  than 
to  have  a  fund  of  my  own  ?  The  sufficiency  lodged  in  me  must  have 
been  limited  and  fLiite:  but  in  the  Lord,  Jehovah  I  have  everlasting 
strength.  I  can  rely  upon  his  word — I  could  not  trust  in  my  own 
heart.  I  can  never  be  so  willing  to  supply  my.self,  as  he  is  ready  to 
euc^^or  me. 

"Though  in  ourselves  we  have  no  stock,    |      "  The  door  flies  open  when  we  knock, 
'•  The  L^rd  is  uigh  to  save ;  ,  "  And  'tis  but  iuk,  and  have." 


March  10.— «  Will  a  man  rob  God  ?"— Malachi,  iil,  8. 

— Is  It  probable?  Is  it  possible? 

Can  he  be  so  disingenuous  ?  What !  rob  a  flither,  a  friend  a  bone- 
factor!  The  best  of  all  fathers!  The  kindest  of  all  friends!  The  man 
generous  of  all  benefactors! 

Can  he  bo  so  daring?  To  rob  a  Being  so  high  and  sacred,  and 
whose  glory  so  enhances  the  offence?  To  injure  a  fellow-subject  if» 
felony;  but  to  injure  the  king  is  treason.  To  steal  from  a  man  is 
injustice ;  but  to  steal  from  God  is  sacrilege :  and  the  Avretch  add* 
profaneness  to  violence,  when  he  breaks,  not  into  a  house,  but  a  tem» 
pie,  and  takes  off  tilings  dedicated  to  the  service  of  the  Deity. 


108  MARCH  10. 

Can  he  be  so  irrational  ?  To  rob  a  Being — not  absent,  for  he  never 
is  absent,  but  in  his  presence — not  in  the  night,  but  in  the  day ;  for 
darkness  and  hght  are  both  ahke  to  him — not  when  he  sees  not, 
observes  not,  but  while  he  is  looking  on,  and  must  look  on — for  his 
eyes  are  upon  the  ways  of  man,  and  he  pondereth  all  his  goings ! 

Can  he  be  so  desperate?  To  rob  One  who  can,  who  will  punish  ; 
and  whose  punishment  is  not  only  unavoidable,  but  intolerable  ?  It 
is  a  fearful  thing  to  lall  into  the  hands  of  the  living  God. 

Yet,  says  God,  and  he  cannot  be  mistaken,  or  accuse  unrighteously, 
"  Ye  have  robbed  vie."  But  on  whom  falls  the  charge  ?  A  Pharaoh 
only,  who  would  not  let  the  people  go?  A  Nebuchadnezzar,  who 
carried  away  the  vessels  of  the  sanctuary  ?  A  Belshazzar  who  pro- 
faned them  ?  An  Ananias  and  a  Sapphira,  who  kept  back  part  of 
the  property  they  had  sold  ?  A  Herod,  who  beheaded  John?  Or  a 
Nero,  who  slew  Paul  ?  Alas !  the  criminals  were  less  obvious  cha- 
racters, and  are  found  much  nearer  home  ;  they  are  to  be  found  in 
our  own  houses — they  are  to  be  found  in  the  house  of  God. 

Who  has  not  robbed  God  oi^  property  7  Our  wealth  is  not  our 
own.  We  are  only  stewards.  It  looks  suspicious  when  a  gentle- 
man's steward  becomes  very  rich,  and  dies  affluent.  It  is  even  so 
with  professors  of  religion.  It  would  be  better  for  them  to  die  com- 
paratively poor ;  it  would  be  better  for  their  reputation,  and  for  their 
relations;  a  little  would  be  more  efficient  than  a  large  accumulation 
embezzled  from  God.  Substance  is  intrusted  to  its  occupiers  for  cer- 
tain purposes  plainly  laid  down  in  the  Scripture  ;  and  the  providence 
of  God  is  perpetually  calling  upon  you  for  it.  Do  you  discharge 
these  claims  ?  or  do  you  alienate  from  them  by  hoarding  or  extrava- 
gance ?  How  much  do  some  unjustly  expend  in  table  luxuries,  in 
costly  dress,  in  magnificent  furniture  ?  And  they  are  fond  of  dis- 
playing these.  They  have  little  reason.  They  glory  in  their  shame— 
for  Ihese  are  all  robberies.  They  are  purloined  from  God's  cause,  or 
God's  poor. 

Who  has  not  robbed  God  of  tune?  The  Sabbath  he  expressly 
claims  forhimself,  and  it  is  called  the  Lord's  day.  Have  we  not  often 
robbed  him  of  much  of  this — perhaps  of  all — by  worldly  accounts, 
by  evil  company,  by  idle  visits,  by  doing  our  own  ways,  and  finding 
our  own  pleasures?"  Youth  is  the  morning,  the  spring  of  life  ;  it  is 
our  best  season,  and,  therefore,  God  has  a  right  to  it,  and  calls  upon 
us  to  remember  his  demands.  But  have  we  not  partially  or  whollj^ 
robbed  him  of  these  days,  squandeiing  them  away  in  vanity,  folly, 
and  vice  ?  All  our  moments  and  opportunities  are  his,  and  lie  com- 
mands us  to  redeem  the  time ;  but  who  lays  to  heart  the  brevity  and 
uncertainty  of  life?  Who  values  it  as  "the  day  of  salvation  ?" 
Who  seizes  it  as  the  only  season  of  usefulness  ?  Who  rises  early  ? 

"  Where  is  that  thrift,  that  avarice  of  time, 

"  (O  glorious  avarice  !)  tliought  of  deatii  inspires?" 

Where  is  lie  in  all  our  ways,  who  said,  "  I  must  work  the  work  of 
Him  that  sent  me  while  it  is  day  ;  the  night  cometh  wherein  no  man 
can  work." 

Who  has  not  robbed  him  of  the  heart  ?  This  was  made  for  him, 
and  he  demands  it:  "  My  son,  give  me  thine  heart."  But  the  fear 
of  the  heart,  the  confidence  of  the  heart,  the  gratitude  of  the  heart, 


MARCH  11.  109 

ilie  attachment  of  the  heart,  we  have  transferred  to  the  creature  from 
tlie  Creator,  God  over  all,  blessed  for  evermore.         ,     ,       , 

And  may  not  the  same  be  said  of  our  talents— whether  learnmg, 
or  the  powers  of  conversation,  or  the  retentiveness  of  memory,  or  our 
infiaence  over  others  ?  Let  us  not  affect  to  deny  the  charge,  and  ask 
wherein  have  we  robbed  thee  ?  But  let  us  repair  to  the  lootstool  ol 
Mercy,  and  cry,  "  If  thon,  Lord,  shouldest  mark  miquity,  O  Lord, 
who  shall  stand  ?"  ^       ^  ,     „        ,        j     -.u 

But  there  is  forgiveness  with  Him  that  he  may  be  {eared,  and  with 
him  there  is  plenfeous  redemption.  Tliere  is.  And  we  may,  and  we 
ouo-ht  to  approach  him  with  the  encouragement  ot  hope.  But  thi3 
hope  must  be  founded  on  his  own  invitations  and  promises.  It  must 
brino-  us  "  unto  God  by  Him,''  who  said,  "  No  man  cometh  unto  the 
Father  but  by  me."  To  pray  to  God  to  save  such  creatures  ni  any 
other  way,  is  to  disobey  his  dearest  command,  and  to  affront  and 
msult  him,  by  beseeching  him  to  be  untrue  and  unrighteous;  to  frus- 
trate his  grace,  and  to  make  Jesus  Christ  to  be  dead  in  vain.  But  in 
him  he  can  be  just,  and  yet  the  justifier.  He  can  redeem  Jacob,  and 
gloritv  himself  in  Israel. 

We  shall  also  be  turned  away  from  all  iniquity  ;  for  he  that  con- 
fesseth  and  forsaketh  his  sin,  shall  find  mercy.  We  shall  also  sor- 
row after  a  godly  sort ;  and  instead  of  complaining  of  any  of  them, 
we  shall  acquiesce  in  all  the  methods  of  his  grace  and  providence— 
and  remember,  and  be  confounded,  and  never  open  our  mouth  more, 
because  of  our  shame,  when  He  is  pacified  toward  us  for  all  that  we 
have  done. 


March  11.—"  I  will  mention  the  loving  kindnesses  of  the  Lord."— Isaiah, 
Ixiii.  7. 

There  are  three  ways  in  which  we  should  resolve  to  do  this.  To 
others.     To  ourselves.     And  to  God.  ^  ,     t     j  • 

To  others  we  should  mention  the  loving  kindnesses  of  the  Lord  in 
the  way  of  conversation,  "  Let  no  corrupt  communication,"  says 
tlie  apostle,  "  proceed  out  of  your  mouth ;"  but  where  there  is  nothing 
immoral  or  indecent,  there  may  yet  be  much  that  is  trifling  and  vain; 
he  therefore  adds,  "  But  that  which  is  goo-J,  to  the  use  of  edifying, 
that  it  may  minister  grace  unto  the  hearers."  And  here  is  a  subject 
for  discourse,  not  only  innocent,  but  profitable.  A  saying,  not  only 
faithful,  but\vorthy  of  all  acceptation,  and  such  as  Moses  and  Elias 
would  delight  to  join  in  were  they  in  company  with  us.  We  should 
ajso  mention  them  to  others,  in  a  way  of  recommendation.  Some 
are  convinced  of  sin,  and  ready  to  despair,  and  nothing  but  the  ex- 
ceeding riches  of  this  grace  can  keep  them  from  it.  And  some  are 
seeking  happiness  wiiere  we  know  they  can  never  find  it.  Let  us, 
therefore,  say  to  them,  "  Wherefore  do  ye  spend  money  for  that 
which  is  not  bread,  and  your  labor  for  that  which  satisfieth  not  ? 
Hearken  diligently  unto  mc^,  and  eat  ye  that  which  is  good,  and  let 
your  soul  delight  itself  in  fatness."  "O  taste  and  see  that  the  Lord 
is  good ;  blessed  is  the  man  that  trusteth  in  him."  This  coming  from 
our  own  experience,  and  enforced  by  our  own  example,  may  save  a 
soul  from  death.     Especially,  too,  if  we  can  bear  a  final  testimony 


110  MARCH  11. 

to  the  truth,  and  say,  with  the  departing  Henry,  "'  You  have  heard 
the  dying  words  of  many — These  are  mine :  1  have  found  a  hfe  ol 
communion  with  Christ  the  happiest  hfe  in  the  world." 

— We  sliould  also  mention  the  loving  kindnesses  of  God  to  our- 
selves. There  is  such  a  thing  as  self-converse  ;  and  we  wish  it  were 
more  common.  It  is  said,  fools  taliv  much  to  themselves — but  wise 
men  wiU  talk  more.  David  enjoins  this :  ''  Commune  with  your  own 
heart  upon  your  bed,  and  be  still :"  and  he  also  was  an  example  of  it; 
"  I  commune  with  my  own  heart,  and  my  spirit  made  diligent  search." 
Yet  the  Lord  will  command  his  loving  kindness  in  the  day-time,  and 
in  the  night  his  song  shall  be  with  me.  Hence  he  chides  his  own 
soul :  "  Why  art  thou  cast  dowm,  O  my  soul  ?  and  why  art  thou  dis- 
quieted within  me?  Hope  thou  in  God,  for  I  shall  yet  praise  him  who 
Is  the  health  of  my  countenance,  and  my  God."  Are  you  discouraged 
by  your  unworthiness,  and  thegreatnessof  your  guilt?  Bring  bctbre 
your  minds  the  freeness  and  fullness  of  his  mercy  and  his  loving  kind- 
nesses to  others,  who  had  no  more  claim  upon  him  than  yourselvea 
Are  you  in  trouble?  Recal  nis  goodness  in  former  difficulties;  and  say, 
O  my  desponding  soul ! 

"Did  ever  trouble  yet  befall,  I  "  And'^ias  lie  not  his  promise  pass'd, 

"And  he  refuse  to  hoar  thy  call?  |  "Tliat  thou  shalt  overcome  at  last?  " 

Mention  them  also  to  yourselves,  to  excite  you  to  imitation.  Has  he 
been  so  ready  to  forgive,  and  daily  loaded  me  with  his  benefits?  and 
shall  I,  O  my  soul,  be  implacable  and  uncharitable  ?  Let  me  be  a 
follower  of  God.  Let  me  be  merciful,  even  as  my  Father  who  is  in 
heaven  is  merciful. 

— We  should  mention  his  loving  kindnesses  to  God  himself,  in  the 
various  exercises  of  devotion.  In  expostulating  with  him:  "Look 
down  from  heaven,  and  behold  from  the  habitation  of  thy  holiness 
and  of  tliy  glory:  where  is  thy  zeal  and  thy  strength,  the  sounding  of 
thy  bowels,  antl  of  thy  mercies  toward  me  ?  are  they  restrained  ?•' 
In  pleading  with  him:  If  we  fill  our  mouth  with  arguments,  they 
must  be  fetched  from  his  own  goodness;  "For  thy  name's  sake,  O 
Lord,  pardon  mine  iniquity,  for  it  is  great."  In  praying  for  our- 
selves: "I  stretch  forth  my  liands  unto  thee:  my  soul -thirsteth  after 
thee,  as  a  thirsty  land.  Hear  me  speedily,  O  Lord  ;  my  spirit  faileth ; 
hide  not  thy  face  from  me,  lest  I  be  like  unto  them  that  go  down  into 
the  pit.  Cause  me  to  hear  thy  loving  kindness  in  the  morning;  for 
in  thee  do  I  trust:  cause  me  to  know  the  way  wherein  I  should  Avalk  ; 
for  I  lift  up  my  soul  unto  thee.  Deliver  me,  O  Lord,  from  mine  ene- 
mies; I  flee  unto  thee  to  hide  me.  Teach  me  to  do  thy  will;  lor 
thou  ail  my  God  :  thy  Spirit  is  good  ;  lead  me  into  the  land  of  up- 
rightness, duicken  me,  O  Lord,  for  thy  name's  sake :  for  thy  rigb.t- 
eousness'  sake  bring  my  soul  out  of  trouble."  In  interceding  for 
others — the  conversion  of  our  kindred,  the  salvation  of  sinners,  the 
prosperity  of  the  Church :  "  Do  good  in  thy  good  pleasure  unto  Zion ; 
build  thou  the  walls  of  Jerusalem."  In  thanksgiving:  "O  Lord,  I 
will  praise  thee:  though  thou  wast  angry  with  me,  thine  anger  ia 
turned  away,  and  thou  comfortest  me.'^ 

Alas!  how  seldom  does  God  hear  this  from  us!  There  was  a  time 
wlicn  this  heavenly  exej-ciee  commenced — and  O  that  it  had  been 


MARCH  12.  Ill 

earlier  1   But  it  will  never  end.     They  that  dwell  in  his  house  will 
be  still  praising  Him. 

Because  my  finite  capacit}^  will  not  admit  of  blessedness  infinite  in 
the  degree,  it  shall  be  infinite  in  the  duration ;  and,  by  happy  reviews  oi' 
the  past,  and  unbounded  prospects  of  the  future,  I  shall  feel  perpetually 
growing  beatitudes,  and  shall  be  always  singing  a  new  song.  My 
mourning  days,  and  my  warring  days,  and  my  watchiiig  days,  and 
my  praymg  days,  will  soon  be  past.     But, 

"My  days  of  praise  shall  ne'er  be  past, 
"  While  life,  or  breath,  or  being  last, 
"  Or  imniortality  eudures." 


March  12. — "  By  love  serve  one  another." — Galatiaus  v,  13. 

This  admonition  implies  our  connexion  with,  our  dependence  upon, 
and  our  obligation  to,  each  other.  The  service  it  enjoins  is  levied 
upon  all,  without  exception,  and  is  to  be  displayed  in  every  way  in 
which  we  can  afford  each  other  assistance. 

But  let  me  observe  what  it  requires  as  the  principle  of  the  practice. 
Love.     "  By  love  serve  one  another." 

The  principle  may  be  wanting,  where  the  service  is  not.  And  this 
may  be  easil}^  proved  and  exemplified.  A  man  has  a  sum  of  money 
to  dispose  of.  He  hears  of  a  person  by  whom  it  is  desired,  and  to 
whom  it  will  be  useful,  and  he  advances  it  on  proper  security.  But  is 
the  borrower's  need,  or  his  own  gain  the  motive?  A  hospital  is  built 
tor  the  reception  of  poor  patients.  A  rich  man  in  the  neighborhood 
becomes  a  subscriber  and  a  patron.  •'  He  is  so  charitable !"  Nay ;  he 
wishes  to  maintain  the  character  of  a  man  of  liberality ;  and  he  fears 
appearing  to  disadvantage  when  compared  Avith  the  'Squire,  or  Sir 
Thomas.  Hence  some  who  ^ive,  give  in  a  way  that  will  be  sure  to 
make  it  known ;  they  therefore  impart  it  through  the  medium  of 
some  other — in  spite  of  the  admonition,  not  to  let  the  left  hand  know 
what  the  right  hand  doeth.  Some  would  never  give,  if  the  name 
was  not  printed  Some  connect  themselves  with  public  institutions, 
and  labor  to  establish  and  enlarge  them,  who  would  individually  do 
nothing — but  here  they  are  put  upon  the  committee,  and  gain  dis- 
tinction. But  love  seeketh  not  her  own.  It  regards  only  the  good  of 
tiie  recipient.  There  are  four  reasons  why  we  should  serve  from  this 
principle. 

First.  Without  it,  the  service  has  no  value  or  excellency  in  the 
sight  of  God.  It  may  be  useful  to  the  beneficiary;  but  it  will  be 
nothing  to  the  benefactor.  Though  I  speak  with  the  tongue  of  men 
and  of  angels,  and  give  all  my  goods  to  feed  the  poor,  and  even  give 
my  body  to  be  burnt,  and  have  not  love,  it  profiteth  me  nothing. 
The  Lord  looketh  to  the  heart ;  if  this  be  right,  the  least  service  is 
regarded  by  him;  and  where  it  is  not,  the  most  costly  sacrifices  ara 
disdained.  "  For  if  ye  love  them  which  love  you,  what  thank  have 
ye?  for  sinners  also  love  those  that  love  them.  And  if  ye  do  good 
to  them  which  do  good  to  5^ou,  what  thank  have  ye?  for  siimers  also 
do  even  the  same.  And  if  ye  lend  to  them  of  whom  ye  hope  to  n> 
ceive,  what  thank  have  ye  ?  for  sinners  also  lend  to  sinnei-s,  to  re- 
ceive as  much  again.  But  love  yc  your  enemies,  and  do  good,  and 
lend,  hoping  for  nothing  again ;  and  your  reward  shall  be  great,  and 


112  MARCH  12. 

ye  shall  be  the  children  of  the  Highest,  for  he  ie  kind  unto  the  un- 
thankful and  to  the  evil.  Be  ye  therefore  merciful,  as  your  Father 
also  is  merciful." 

Secondly.  This  will  render  the  service  pleasing  to  the  performer. 
It  is  the  nuture  of  love  to  make  even  difficult  things  easy,  and  bitter 
ones  sweet.  This  made  the  seven  years  of  hard  labor,  which  Jacob 
served  for  Rachel,  seem  to  him  as  so  many  days.  Every  thing  fol- 
lows the  heart,  not  only  really,  but  cheerfully. 

Thirdly.  What  is  done  Irom  love  will  excel  in  the  manner.  Being 
done  willingly  and  pleasantly,  it  will  be  done  more  gracelully  and 
welcomely.  What  a  man  does  gmdgingly  he  does  disagreeably, 
liarshly,  repulsively.  He  puts  on  a  norUieast  face,  turns  himself  half 
round,  muruiurs  and  complains;  perhaps  reproaclies  too ;  and  if  he 
3'icld3  at  last,  you  feel  no  more  obliged  than  if  he  refused.  The  un- 
gracious, unfeeling  mode,  spoils  the  thing.  Men  may  act  the  hy- 
pocrite, but  it  is  almost  impossible,  without  love,  to  act  courteously 
and  kindly.  Btit  where  love  actuates,  tlie  sufferer  is  not  insulted 
while  he  is  relieved.  Alms  are  not  flung  at  him  instead  of  being 
given.  The  w^ound  of  distress  is  not  torn  open,  but  gently  touched 
with  an  angel-hand.  Oh,  I  have  seen,  I  have  heard  some,  refuse  en- 
tirely, or  in  a  degree,  in  a  way  that  has  soothed,  and  even  satisfied 
the  unsuccessful  petitioner — "  I  wish  it  was  in  my  power — I  lament 
my  inability — I  wish  this  trifle  was  ten  times  more — such  as  it  is,  the 
blessing  of  God  go  with  it,  and  with  thee,"  I  Avonder  not  that  love 
is  called  a  grace^  I  am  sure  it  deserves  the  name,  not  only  for  its 
origin,  but  for  its  carriage  and  behavior. 

Lastly.  This  will  make  the  service  /nore  efficient.  It  will  con- 
stantly excite  us,  and  we  shall  think  Ave  have  done  nothing  Avhile 
any  thing  remains  to  be  done.  For  love  is  generous ;  it  does  not  stand 
conditioning.  It  Avill  iwt  be  stinted  by  iTiles  and  set  measures,  it  does 
not  Avant  urgings  and  excitements,  like  reluctance  and  taskings.  The 
])erson  influenced  by  love  cannot,  Avithout  shame,  sit  and  enjoy  the 
luxuries  of  his  table  Avhile  penury  and  distress  are  his  next  door  neigh- 
bors. He  .cannot  go  out  of  his  road  to  preserve  his  sensibility  from 
being  shocked  at  the  sight  of  a  bleeding  traveller.  He  will  let  his 
eye  affect  his  heart.  He  Avill  not  say  to  the  hungry  and  naked,  Be 
ye  Avarmed,  and  be  ye  fed,  while  he  giA-es  them  not  such  things  as 
are  needful.  He  Avill  give  to  his  poAver,  yea,  and  beyond  his  poAA'er, 
if  some  AA-ere  to  judge.  He  Avill  not  incapacitate  himself  for  benefi- 
cence, by  indulging  extravagance  of  any  kind.  He  Avill  labor  Avith 
his  oAA^n  hands,  and  guide  his  affairs  with  discretion,  to  mcrease  his 
means.  He  Avill  not  grow  AA^eary  in  AA^ell-doing.  and  Avhen  he  meets 
with  instances  of  ingratitude,  though  he  Avill  lament  the  depravity, 
he  Avill  not  suffer  them  to  justify  illiberality. 

'*  All  this  is  trying  and  difficult."  It  is.  And  therefore  love  is  ne- 
cessary.   "  By  love  serA'e  one  another." 

This  sweet  little  A-erse,  if  univ^ersally  acted  upon,  would  imme- 
diately turn  this  earth  into  a  paradise.  "  Oavc  no  man,"  therefore, 
"  any  thing,  but  to  love  one  another ;  for  he  that  loveth  another,  hath 
fulfilled  the  laAA\"  And  the  Gospel  too;  for  "the  end  of  the  com- 
mandment is  charity,  out  of  a  pure  heart  and  a  good  conscience,  and 
faitli  unfeigned." 


MARCH  13.  113 

— You  know  the  grace  of  our  Lord  Jesus  Chritt.  How  did  he,  in 
the  face  of  our  un worthiness,  and  Ibreseeing  our  sad  returns,  how 
did  he  look  at  Betiilehcm  and  Calvary ;  how  did  he,  by  love,  serve 
us?  Be  ye,  therefore,  followers  of  God,  as  dear  children:  and  walk  in 
love,  as  Christ  also  loved  us,  and  gave  himself  for  us,  an  offering  and 
a  sacrifice  to  God  of  a  sweet-smell iiig  savor. 


Makch  13. — "When  thou  goest  out  to  battle  against  thine  enemies,  and 
eeest  horses,  and  chariots,  and  a  people  more  than  thou,  be  not  afraid  of 
them;  for  the  Lord  thy  God  is  with  thee,  which  brought  thee  up  out  of  tlie 
land  of  Egypt." — Deut.  xx,  1. 

Israel  was  now  a  camp,  rather  than  a  nation.  Though  Canaan 
was  given  them,  they  were  to  take  and  defend  it  by  force  of  arms. 
Hitherto  they  had  seen  little  of  war,  having  had  only  a  few  brushes 
in  their  journey  with  inferior  adversaries.  But  things  would  soon  be- 
come more  serious ;  and  they  would  see  horses  and  chariots,  and  a  peo- 
ple more  than  themselves.  Hence  they  would  be  liable  to  alarm ;  and  it 
was  necessary  for  them  to  know  what  they  had  to  embolden  them. 
Moses  therefore  admonishes  and  encourages  them,  and  both  tlie  ad- 
monition and  encouragement  will  apply  to  ourselves. 

Religion  is  a  state  of  conflict.  All  Christians  are  soldiers.  They 
wage,  indeed,  a  good  warfare.  It  will  bear  examination.  Every  thing 
commends  it,  and  every  thing  requires  it ;  it  is  not  only  a  just,  but  a 
necessary  war ;  all  that  is  valuable  is  at  stake ;  and  we  must  conquer 
or  die.  But  it  is  a  trying  warfare.  It  continues  through  every  season, 
and  in  every  condition.  It  is  here  admitted,  that  the  forces  of  their 
enemies  may  be  very  superior  to  their  own,  in  number,  wisdom,  vigi- 
lance, and  might. 

Hence  the  danger  of  apprehension  and  alarm.  And  fortitude  is 
the  virtue  of  a  warrior,  and  none  needs  it  more  than  the  man  who 
wrestles  with  all  the  powers  of  darkness.  And  none  has  more  grounds 
for  courageousness  than  he.  If  he  considers  his  foes  and  himself  only, 
his  confidence  must  fail  him ;  but  he  has  something  else  to  consider. 

First,  The  Divine  presence :  "  For  the  Lord  thy  God  is  with  thee." 
And,  "  How  many,"  said  Antigonas  to  his  troops,  dismayed  at  the 
numbers  of  the  foe,  "  How  many  do  you  reckon  me  for  ?"  But  God  is 
all-wise,  and  almighty.  Nothing  is  too  hard  for  the  Lord ;  and  if 
He  be  with  us,  "  they  that  be  with  us  are  more  than  they  that  be 
with  them."  "  Greater  is  He  that  is  in  us  than  he  that  is  in  the 
world." 

Secondly,  His  agency :  "  Who  brought  thee  up  out  of  the  land  of 
Egypt."  This,  to  the  Jew,  was  not  only  a  proof,  but  a  pledge ;  it 
not  only  showed  wdiat  he  could  do,  but  was  a  voucher  of  what  he 
would  do.  For  He  is  always  the  same,  and  will  not  suffer  what  he 
has  done  to  be  undone.  It  would  have  been  strange,  after  opening 
them  a  passage  through  the  sea,  to  have  drowned  them  in  Jonian. 
What  v.'Ould  he  have  done  for  his  great  Name,  after  placing  himseli 
at  their  head  to  lead  them  to  the  Land  of  Promise,  if  he  had  suffered 
tliem  to  be  overcome  by  the  way?  He  who  begins  tlie  good  work, 
is  not  only  able  to  finish,  but  begins  it  for  the  very  purpose.  "  He 
that  spared  not  his  own  Son,  but  delivered  him  up  for  us  all,  how  shall 
he  not  with  him  also  freely  give  us  all  things  ?"     '■  For  if,  when  we 


114  MARCH  14. 

were,  enemies,  we  v-ere  rcccncile'l  to  God  by  the  dcatli  of  his  Son ; 
much  more,  being  reconciled,  we  shall  be  saved  by  his  life." 

*'  Grace  will  complete  wliat  grace  begins,     I      "  The  work  that  Wisdom  undnrtakos, 
"  To  save  from  sorrows  or  from  sins ;  j      "  Eternal  Mercy  ne'er  forsakes." 


March  14. — "  That  I  may  Avin  Christ." — Philippians,  iii,  8. 

Is  this  the  language  of  Paul  ?  Is  he  the  candidate  for  Christ  •^ 
How  well  might  he  say,  that  in  the  subjects  of  Divine  Grace  old 
things  are  ])assed  away,  and  all  things  are  become  new.  What  a 
change  must  have  taken  place  in  his  own  experience!  Compare 
the  man  with  himself.  Now  a  blasphemer  of  the  name  of  Jesus, 
and  now  asking,  at  his  feet,  "  Lord,  what  wilt  thou  have  me  to  do  ?" 
Now  persecuting  his  followers,  and  now  preaching  the  faith  that 
once  he  destroyed.  Now  living  a  Pharisee,  and  boasting  of  his 
Jewish  privileges  and  attainments;  now  saying,  AVhat  things  were 
gain  to  me,  these  I  count  loss  for  Christ.  Yea,  doubtless,  and  I 
count  all  things  but  loss,  for  the  excellency  of  the  knowledge  of 
Christ  Jesus  my  Lord  ;  for  whom  I  hav.  suffered  the  loss  of  all 
things,  and  do  count  them  but  dung,  that  I  may  icin  Christ. 

But  had  he  not  won  him  already  7  Yes,  for  many  years  he  had 
known,  and  served,  and  enjoyed  him.  But  intense  affection  makes  us 
think  that  we  are  never  sure  enough  of  the  object.  Intense  delight 
in  any  good,  makes  us  long  after  more  fruition.  There  is  this  diffe- 
rence between  a  convinced  sinner  and  an  experienced  believer  in 
Christ ;  the  former  desires  only  from  a  sense  of  want ;  the  latter  de- 
sires also  from  the  relish  of  the  enjoyment;  for/te  has  tasted  that  the 
Lord  is  gracious,  and  hence  he  the  more  earnestly  cries,  Lord,  ever- 
more give  me  this  bread,  for  taste  provokes  appetite.  Advancement, 
by  increasing  knowledge,  and  improving  skill,  produces  humility  and 
dissatisfaction.  Hence  the  nearer  any  one  approaches  completeness 
in  any  thing,  the  more  easily  he  discerns,  and  the  more  mortify ingly 
he  teels  his  remaining  deficiencies.  And  no  wonder,  therefore,  the 
apostle  should  here  say,  "  I  have  not  attained,  I  am  not  already  per- 
fect ;"  for  here,  so  immense  is  the  blessing,  that  wdiat  is  possessed 
will  never  bear  a  comparison  with  what  remains ;  and  as  the  object 
is  infinite,  and  the  faculty  finite,  there  will  always  be  a  possibility  of 
addition,  and  the  happiness  derivable  from  the  Savior  will  not  only 
be  eternal,  but  eternally  increasing. 

But  is  this  prize  attainable  by  us  ?  How  is  He  placed  before  us  In 
the  Scripture  ?  Is  He  exhibited  only  to  our  view,  or  proposed  to  our 
hope  ?  Are  not  all  allowed,  invited,  commanded  to  seek  him  ?  And 
all  without  e.Tcepiion  ?  And  could  anij  be  condemned  for  rejecting 
him,  if  he  was  not  placed  within  their  reach  ? 

But  what  is  necessary  to  make  him  our  own  ?  Not  clcsa't.  Wit- 
ness the  characters  of  those  who  are  encouraged  to  hope  in  him  ;  he 
came  to  seek  and  to  save  that  which  was  lost ;  He  died  for  the 
ungodly.  Indeed,  if  any  meritorious  qualifications  were  to  be  pos- 
fcessed.  or  conditions  to  be  performed,  in  order  to  our  obtaining  him, 
our  case  would  be  desperate. 

But  desire  is  necessary.  Ask,  and  ye  shall  have ;  seek,  and  ye 
ehall  find.  Warrant  is  one  thing,  disposition  is  another :  unless  we 
are  convinced  of  our  need  of  him,  we  cannot  long  after  him  j  and 


MARCH  IG.  115 

unlets  we  value  liim,  the  blcs-sing  could  not  gratify  and  content  us  if 
ac^^juired. 

Sacrifice  is,  tlieref»)re,  needful ;  and  when  the  desire  is  supremely 
nrgent  and  active,  and  nothing  can  be  a  substitute  for  the  object  we 
ehull  be  readv  to  part  with  whatever  stands  in  competition  with  him. 
Hence  we  read  in  the  Scripture  of  seHing  all  to  buy  the  pearl  of  great 
price.  Buying,  here,  does  not  signify  giving  an  equivalent  for  him— 
who  could  think  of  this  ?  But,  as  in  buying,  something  is  parted 
with  for  the  purpose,  so  it  is  here.  And  whether  it  be  the  pride  ot 
reason,  or  selt-righteousness,  or  our  worldly  connexions  and  interest^, 
or  our  sins,  that°keep  us  back  from  him,  Ave  must  forsake  them  all 
and  follow  him.  And  shall  we  not  be  more,  infinitely  more  than 
indemnified,  if  we  xcin  Christ  ? 


March  15.—"  That  I  may  win  Christ."— Fhilippians,  iii,  8. 

— A^-D  what  a  prize  is  He !  The  tongue  of  men  and  of  angels 
would  infinitely  fiiil  to  do  i///??.  justice.  The  sacred  writers,  though 
inspired,  labor  lor  lansruage  and  imagery  to  aid  us  to  conceive  a  little 
of  his  worth.  He  islhe  hone,  the  Savior,  the  consolation,  the  glory 
of  his  people  Israel.  He  is  Lord  of  all.  In  Him  all  fullness  dwells. 
In  winning  Him  we  gain  all  pure,  spiritual,  durable,  satisfying  good ; 
a  way  to  God  ;  a  justifying  righteousness;  a  sanctifying  Spirit;  a 
sufficiency  of  grace  to  help  in  time  of  need  ;  a  peace  that  passeth  all 
understanding  ;  a  joy  that  is  unspeakable  and  full  of  glory  ;  we  are 
blessed  with  all  spiritual  blessings  in  heavenly  places  in  Christ. 

If  an  ancient  philosopher  had  been  asked,  what  one  thing  would 
entirely  have  met  all  his  wants,  and  satisfied  all  his  hopes  and  de- 
sires? he  w^ould  have  been  at  a  loss  for  an  answer.  But  ask  a 
Christian  this  question,  and,  without  a  moment's  hesitation,  he  replies, 
"  All  I  need,  all  I  wish,  is  to  win  Christ."  Let  me  attain  Him,  and 
I  shall — I  can  look  no  further. 

How  blessed,  then,  is  the  whinner  I  He  is  happy  now.  Happy 
alone.  Happy  in  trouble  Happy  in  death.  How  much  more  happy 
Avill  he  be  hereafter !  By  this  acquisi'^on  he  is  raised  above  the  con- 
dition of  Adam  in  Paradise— above  the  estate  of  angels  in  heaven. 
His  portion  is  to  be  judged  of  by  what  Christ  is,  and  has — ibr  he 
has  gained  Him — he  has  won  Christ !  ! 

But  how  foolish  the  despiser!  How  poor!  How  wretched!  How 
miserable  in  time  !  How  much  more  miserable  in  eternity  !  How 
can  we  escape,  if  we  neglect  so  great  salvation  ?  O  my  soul,  hear 
him  and  live—"  He  that  findeth  me,  findeth  life :  and  shall  obtain 
favor  of  the  Lord  ;  but  be  that  sinneth  against  me,  wrongeth  his  own 
Boul ;  all  they  that  hate  me,  love  death." 


March  16. — "  When  it  pleased  God,  who  separated  me  from  my  mother's 
womb,  and  called  me  by  his  grace." — Galatians,  i,  15. 

Paul  is  here  referring  to  two  events— his  natural  birth,  and  his 
spiritual  birth  ;  the  one  connecting  him  with  the  world,  the  other 
with  the  church.  The  former  of  these  is  common  to  all  men  ;  the 
latter  is  confined  to  a  few.     The  former  affords  us  no  security  from 


il6  MARCH  16. 

the  wrath  to  come,  "  Because  they  are  a  people  of  no  nnderstandiiig, 
therefore  he  that  made  them  will  not  have  inercy  on  them,  and  he 
that  formed  them  will  show  them  no  favor."  Tlie  latter  makes  us 
heirs  according  to  the  hope  of  eternal  liie. 

Both  these,  therefore,  are  important ;  hut  the  one  is  far  more 
momentous  than  the  other.  The  multitude  do  not  think  so.  They 
keep  the  day  of  their  birth,  and  are  thankful  for  the  continuance  of 
Jile  ;  but  never  inquire,  Has  He,  who  separated  me  from  my  mother's 
womb,  called  me  by  his  grace  ?  Has  He  made  me  not  only  a  crea- 
ture, but  a  new  creature  ?  Am  I  not  only  a  partaker  ol  that  life 
whose  days  are  few  and  evil,  hut  the  life  which  the  just  live  by  faith, 
and  which  shall  endure  for  ever  1 

Yes,  this  is  the  main  thing.  And  you  will  deem  it  so  when  con- 
science shall  be  awakened ;  when  heart  and  flesh  shall  fail,  and  the 
cold  hand  of  deatli  lays  hold  of  you,  to  bring  you  into  the  presence 
of  the  Judge  of  all.  To  this,  tlierefore,  attend,  and  regard  it  without 
delay.  We  would  not  have  you  indifferent  to  the  beauties  of  Nature, 
and  the  bounties  of  Providence ;  but  let  it  be  your  chief  concern  to 
be  blessed  with  all  spiritual  blessings  in  heavenly  places  in  Christ. 
Say,  with  David,  "  I  will  praise  thee ;  for  1  am  fearfully  and  won- 
derfully made ;  marvellous  are  thy  worKs ;  and  that  my  soul  know 
eth  right  well."  But  O,  rest  not  satisfied  till  you  can  say,  with  Paul, 
"  He  called  me  by  his  grace." 

Regeneration  is  necessary.  The  nature  of  religion  demands  it. 
The  nature  of  God  demands  it.  The  nature  of  heaven  demands  it. 
Ye  mitst  be  born  again.  Observe  again.  Paul,  you  see,  had  been 
born  twice ;  and  if  you  are  not  born  twice  before  you  die  once,  it  had 
been  good  for  you  if  you  had  never  been  born.  Those  born  once 
only,  die  twice — they  die  a  temporal,  and  they  die  an  eternal  death. 
But  those  who  are  born  twice,  die  only  once — for  on  them  the  second 
death  hath  no  power. 

Paul  was  as  fully  persuaded  of  his  being  called  by  grace,  as  he 
was  of  his  having  been  separated  from  his  mother's  womb.  What  a 
satisfaction  must  this  be  to  the  assured  individual!  All  are  not 
equally  privileged.  Some  have  fears  concerning  their  conversion. 
But  even  this  anxiety  is  a  token  for  good.  And  let  them  remember, 
that  there  is  a  certainty  attainable  not  only  in  Christian  doctrine, 
but  in  Christian  experience;  and  give  all  diligence  to  the  full  assu- 
rance of  hope  unto  the  end.  Let  them  wait  on  the  Lord  and  keep 
his  way,  and  read  the  things  that  are  written  unto  them  that  believe 
en  the  name  of  the  Son  of  God,  tliat  they  may  know  that  they  have 
eternal  life. 

— Little,  when  Paul  v/as  born,  did  any  know  what  he  was  destined 
to  be.  The  father  embraced  him,  the  mother  forgot  her  anguish,  for 
joy  that  a  man  was  born  into  the  world.  His  birth  was  no  way  dis- 
tinguished from  any  other.  His  religious  friends  could  not  look  into 
the  future,  nor  conjecture  the  powei's  he  was  to  develope,  the  space 
he  v;as  to  occupy  in  history,  the  labors  he  was  to  perform,  the  advan- 
tages he  was  to  render  the  human  race  to  the  end  of  time  ;  nothing 
of  all  this  could  they  foresee  in  this  helpless  babe.  But  here  was  the 
acorn  of  the  oak.  God  sees  the  end  from  the  beginning.  Gamaliel's 
pupil,  the  zealous  Pharisee,  the  bloody  persecutor,  the  praying  peni- 


MARCH  17. 


117 


t.eut,  the  Christian  disciple,  the  inspired  apostle — all,  all  were  presem 
to  His  view  when  He  separated  him  from  his  mother's  womb.  And 
even  then  He  had  done  virtually  what  He  did  actually  in  the  jour- 
ney to  Damascus — call  him  by  liis  grace.  Time  is  nothing  wiih 
Him.  Design  is  accomplishment.  Every  thing  has  its  season.  All 
the  circumstances  of  life,  and  godliness;  of  our  birth,  and  our  con- 
version, are  arranged  by  Infinite  Wisdom  and  Goodness.  Just  and 
true  are  all  thy  ways,  O  thou  King  of  saints.  He  hath  done  all 
tliinsrs  well. 


Heaven,  earth,  and  sea,  and  fire,  and  wiud, 
"  Show  me  thy  v/onderous  skill; 
But  I  review  mysell',  and  find 
•'  Piviuer  wonders  still. 


Tliy  awful  glories  round  me  shine  ; 
"  My  flesh  proclaims  thy  prai.-c: 
Lord,  to  thy  works  of  Nature  join 
"  Thy  miracles  of  grace." 


i\Iarch  17. — "  The  same  Lord  over  all  is  rich  unto  all  that  call  upon 
hiin." — Romans,  x,  12. 

Power  and  benevolence  are  rarely  united  in  our  fellow  creatures. 
Here  is  one  who  has  abundance,  but  he  has  no  disposition  to  do  good  ; 
he  turns  away  his  ear  from  hearing  the  poor,  and  seems  to  live  as  if 
he  was  born  ibr  himself  only.  Yea,  the  disposition  often  decreases 
as  the  capacity  increases;  so  that  there  are  some  who  not  only  give 
less  comparatively,  but  less  really,  than  they  did  v.hen  they  were 
poorer.  Then  it  hard'y  seemed  worth  their  while  to  be  covetous  and 
to  hoard,  but  now  they  have  the  means,  and  the  temptation  conquers 
them ;  and  in  their  commerce  of  charity,  silver  is  used  instead  of  geld, 
and  co[)per  instead  of  silver.  On  the  other  hand,  there  is  many  u 
one  who  has  bowels  of  mercies,  but  he  can  only  pity  and  shed  una- 
vailing tears  over  victims  of  distress.  He  is  compelled  to  say  only. 
Be  ye  warmed  and  be  ye  filled,  for  he  has  it  not  in  his  hand  to  give 
such  things  as  are  needful  for  our  body — his  hand  is  shortened  that 
it  cannot  save,  though  his  ear  is  not  heavy  that  it  ca.nnot  hear.  But 
some  few  there  are,  in  whom  the  means,  and  the  mind  to  use  them, 
are  found  united.  The  Lord  increase  their  number !  These  are  little 
images  of  Himself,  in  whom  we  equally  find  greatness  and  goodness, 
the  resources  and  the  readiness  of  compassion.  "  He  is  over  all,  and 
he  is  rich  unto  all  that  call  upon  him." 

Let  me  look  at  his  greatness.  He  is  over  all.  All  beings  of  every 
rank  are  under  his  absolute  control.  He  rules  over  all  material 
agents;  over  all  a ?i//7?aZ  agents;  over  all  human  agents ;  over  the 
best  of  men ;  the  greatest  of  men  ;  the  worst  of  men :  over  all  invisible 
agents;  over  devils;  over  angels;  over  departed  spirits.  He  is  Lord 
both  of  the  dead  and  the  living.  How  astonishing  tlien  are  his  pos- 
sessions and  his  dominions  !  A  nation  seems  a  great  thing  to  us.  But 
what  is  the  greatest  nation  to  our  earth?  And  what  is  our  earth  to 
t;he  luminaries  of  heaven?  Many  of  these  are  discernible  by  the 
naked  eye.  When  this  fails,  art  assists  nature ;  and  Herschel  seems 
innumerably  more.  When  the  telescope  {'m\s,  the  imagination  plunges 
into  the  immensity  beyond,  and  we  exclaim,  Lo  !  these  are  parts' of 
his  wa3-s.    But  how  small  a  portion  is  known  of  Him. 


"  And  will  this  miglity  Lord 
"  Of  glorv  condescmul ; 


And  will  he  write  my  name. 
"  My  Father  and  my  Fnead  ?" 


118  MARCH  17. 

Yes,  for  his  mercy  equals  his  majesty — and  the  same  Lord  who  m 
over  all,  "  is  rich  unto  all  that  call  upon  him."  His  goodness  has 
three  characters. 

First.  It  is  plenteous.  ''  He  is  rich  unto  all  that  call  upon  him." 
Some,  if  they  are  bountiful,  are  poor  in  bounty.  And  this  appeara 
not  only  in  the  smallness  of  their  gifts,  but  in  the  mode  of  giving.  It 
seems  do.ie  by  constraint,  not  willingly  and  of  a  ready  mind.  It  does 
not  drop  iiom  them  as  honey  from  the  comb,  or  flow  like  water  from 
a  spring — it  seems  an  unnatural  cfibrt.  You  feel  no  more  rejpect 
v.hen  they  give  much,  than  when  they  give  little;  every  thing  like 
nobleness  is  destroyed  by  the  manner ;  the  meanne.-^s  of  the  diFposition 
is  betrayed,  and  the  poor  spirited  mortal  can  no  more  give  kindly 
and  generously  than  a  clown  caji  dance  gracefully.  But  the  Lord 
God  is  a  sun ;  He  gives  grace  and  glory ;  and  no  good  thing  will  he 
withhold.  He  is  abundant  in  goodness  and  in  truth.  He  abundantly 
pardons.    And  while  he  gives  liberally  he  upbraideth  not. 

Secondly.  It  is  impartial.  He  is  rich  2mio  all  that  call  upon  him. 
For  there  is  no  difTerence  between  Jew  and  Greek.  And  the  same 
v/ill  appl}'  to  sex,  and  age,  and  calling,  and  condition,  and  character. 
The  proclamations  of  divine  grace  exclude  none,  whatever  be  their 
circumstances — and  it  is  well  they  do  not.  If  any  were  excluded, 
awakened  souls  would  be  sure  to  find  themselves  among  the  excep- 
tions. But  what  exceptions  can  any  find  when  they  read,  "  Preach 
the  Gospel  to  every  creature;"  "  Whosoever  will,  let  him  take  of  the 
water  of  life  freely."  Evangelical  mercy  is  like  Noah's  ark;  that 
took  in  the  clean  and  the  unclean,  only  with  this  difference  in  tavor 
of  the  truth  of  the  above  type:  there  all  the  beasts  came  out  as  they 
went  in;  whereas,  if  a  man  be  in  Christ,  he  is  a  new  creature.  He 
changes  all  he  receives,  and  sanctifies  all  he  saves. 

Thirdly.  It  is  wise.  He  is  rich  unto  all  that  call  upon  him.  This 
is  required,  and  cannot  be  dispensed  with.  Not  because  God  wills  it; 
hut  because  it  seemeth  good  in  his  sight.  He  knows  that  we  should 
never  praise  him  lor  blessings  Avhich  we  do  not  value;  and  that  we 
never  could  be  made  happy  by  them  ;  for  that  which  gratifies  is  some- 
tliing  that  relieves  our  want,  fulfils  our  desire,  accomplishes  our  hope, 
and  crowns  our  endeavors.  God's  Ava}-,  therefore,  is  to  make  us  sen- 
sible of  our  state,  and  to  cause  us  to  hunger  and  thirst  after  righteous- 
ness; and  then  we  shall  be  filled:  for  whoso  a-^keth  receiveth;and  he 
that  seeketh,  findeth  ;  and  to  him  that  knocketh,  it  shall  be  opened. 

God  reveals  himself,  not  only  for  our  encouragement,  but  imitation ; 
and  vain  is  our  confidence  in  him  without  conformitj^  to  him.  There- 
fore, says  the  apostle.  Be  ye  followers  of  God,  as  dear  children.  How  ? 
In  what?  and  walk  in  love,  as  Christ  also  hath  loved  us,  and  given 
himseli'for  us,  an  oflering  and  a  sacrifice  to  God  lor  a  swcet-srneliing 
sa/or.  Men  would  be  like  God,  as  the  greatest  of  beings;  but  we  are 
to  be  like  him,  as  the  best  of  beings.  They  vcould  resemble  him  in 
his  natural  perfections;  but  we  are  to  resemble  him  in  his  moral. 
They  would,  as  He  is,  be  over  all,  and  gladly  have  every  thing  at 
their  own  disposal ;  but  we  are  to  be  holy,  and  true,  a. id  patient,  and 
forgiving,  and  tender,  as  He  is;  and,  according  to  our  resources,  to  he 
rich  unto  all  that  call  ujxtn  us. 


MARCH  18.  119 

March  18.— "  Now  Peter  and  John  went  up  together  into  the  temple  at 
the  hour  of  prayer,  being  the  ninth  hour." — Acts,  iii,  1. 

TiiK  a&sociatea  here  were  Peter  and  John.  We  should  not  have 
noticed  this  paiticulaily,  did  we  not  find  them  so  frequently  and  con- 
stantly together  in  the  Scripture.  The  instances  wdl  readily  occur 
to  all  atte7itive  readers  of  the  New  Testament.  But  the  reasons  ol 
this  peculiar  intimacy  are  not  mentioned.  Each  of  the  two  had  a 
brotlier  among  the  Apostles.  But  there  is  an  amity  superior  to  rela- 
tionship; there  is  a  Iriend  that  sticketh  closer  than  a  brother.  It  ia 
commonly  supjosed,  that  those  who  attract  each  other  and  unite, 
very  much  resemble  ea  h  other:  whereas,  Peter  and  John  seem  to 
have  been  more  dissimilar  than  any  other  two  of  the  Apostles  that 
could  have  been  selected.  But  may  not  the  unlikeness  be  considered 
as  me  of  the  causes  of  this  friendship?  Peter  knew  the  excellencies 
of  John  were  the  opposites  to  his  imperfections,  and  would  tend  to 
rectify  them.  Peter  was  eager  and  severe.  John  was  more  patient 
and  affectionate.  Peter  was  the  hand,  John  the  eye — but  they  were 
the  more  mutually  necessary  to  each  other. 

Peter  had  denied  his  Lord,  and  rendered  his  attachment  to  him 
quei^lionable.  Perhaps  John  had  been  m.ore  compassionate  toward 
him  after  his  fall,  and  more  ready  to  restore  him  in  the  spirit  of  meek- 
ness. David,  after  his  backsliding,  prayed,  "  Let  them  that  fear  Thee 
turn  unto  me" — and  some  do  this  much  more  freely  than  others. 

But  connexions  and  intimacies  are  not  always  accountable:  they 
often  depend  on  things  impossible  for  us  to  describe  ;  they  come  from 
God,  who  has  peculiar  purposes  to  answer,  and  link  us  together  by 
invisible  chains.  See  an  instance  of  this.  "It  came  to  pass,  when 
he  had  made  an  end  of  speaking  unto  Saul,  that  the  soul  ol  Jonathan 
v/as  knit  with  the  soul  of  David,  and  Jonathan  loved  him  as  his  own 
soul.  Then  Jonathan  and  David  made  a  covenant,  because  he  loved 
him  as  his  own  soul.  And  Jonathan  stripped  himseli  of  the  robe  that 
was  upon  him,  and  gave  it  to  David,  and  his  garments,  even  to  his 
sword,  and  to  his  bow,  and  to  his  girdle."  Though  an  heir  apparent, 
Jonathan  was  at  once  attached  to  a  man  who  was  to  exclude  him 
fi-oni  the  succession:  but  the  thing  vv'as  of  the  Lord.  How  often  do 
we  read  of  God's  giving  a  man  favor  in  the  eyes  of  another. 

We  have  here  a  word  in  recommendation  of  friendship.  It  ia 
sanctioned  by  Scripture  and  example.  It  is  not  good  for  man  to  bo 
adone ;  but  we  are  not  required  to  put  even  every  one  we  love  into  our 
bosom.     Peter  had  many  colleagues,  but  one  companion,  one  friend. 

The'r  friendship  was  religious;  and  instead  of  leading  them  to 
walk  in  the  counsel  of  the  ungodly,  or  stand  in  the  way  of  sinners, 
or  sit  in  the  seat  of  the  scorniul ;  it  took  them  to  the  House  of  God  iii 
company.  Those  connexions  are  the  most  valuab'e  in  which  the 
Bible  IS  a  witness  between  us  ;  in  which  another  world  is  not  forgot- 
ten ;  in  which  we  are  bound  by  faith  and  love  which  are  in  Christ 
Jesus;  in  which  we  walk  together  as  heiis  of  the  grace  of  life,  that 
our  prayers  are  not  hindered. 

We  see  that  public  devotion  has  claims  upon  us.  God  has  com- 
manded us  not  to  '•forsake  the  assemblmg  of  ourselves  together,  a;s 
the  manner  of  some  is;"  and  he  has  said,  "  In  all  places  where  I  re- 
cord my  name,  I  will  come  unto  thcej  and  I  will  bless  thee."     The 


120  MARCH  19. 

worship  of  ilie  Sanctuar}'-  enlivens  our  feelings;'  endears  us  to  each 
other;  and  keeps  the  distinctions  cf  life  fiCm  beccniiiig  excc&sive. 
There  the  rich  and  the  poor  meet  together;  and  seek  and  serve  a  Be 
ing  with  whom  there  is  no  respect  of  persons.  Happy  they  who 
Jove  the  place  where  his  honor  dwelleth  !  Let  me  always  avail  my- 
self of  the  duty;  the  privilege:  and  be  glad  when  they  say  unto  mo 
Let  us  go  up  mto  the  House  of  the  Lord. 


March  19. — "  Ask  thy  father,  and  he  will  show  thee  ;  thy  elders,  and  tuey 
will  tell  thee." — Deut.  xxxii,  7. 

There  is  much  truth  in  the  proverb,  he  that  v.ill  learn  of  none  but 
himself,  is  sure  to  have  a  fool  tor  his  master.  The  way  to  advance 
in  knowledge  is  to  be  sensible  of  our  own  deficiencies,  and  willing  to 
avail  ourselves  of  assistance.  The  cause  of  aU  errors  is  pride ;  for 
though  we  are  ignorant,  and  unable  to  guide  ourselves,  there  is  an 
infallible  Instructor,  under  whose  teachings  we  may  place  ourselves. 
"If  any  of  you  lack  wisdom,  let  him  ask  of  God,  that  giveth  to  all 
men  liberally,  and  upbraideth  not ;  and  it  shall  be  given  h;m." 

And  there  are  others  that  may  be  subordinately  consiated  :  tliey 
possess,  and  can  impart  a  little  ol' His  judgment:  lor  in  his  light  they 
see  light.  The  priests'  lips  should  keep  knowledge ;  and  they  should 
seek  the  law  at  his  mouth :  lor  he  is  the  mestenger  of  the  Lord  of 
Hosts.  And  not  only  ministers,  but — common  Christians  may  le 
useful — yea,  and  unlearned  Christians,  and  poor  and  afflicted  Chiis- 
tians,  who  walk  m.-ich  with  God,  and  draw  in  their  irradiations  im- 
mediately from  the  Scriptures.  Indeed,  there  is  hardly  a  being,  how- 
ever inferior  to  ourselves  in  some  respects,  but  being  versed  in  others, 
can  teach  us  something.  A  wise  man  can  learn  more  from  a  foul 
than  a  fool  will  learn  from  a  thousand  wise  men.  The  Scripture 
sends  us  even  to  the  brute  creation:  "  Ask  now  the  beasts,  and  they 
shall  teach  thee;  and  the  fowls  of  the  air,  and  they  shall  tell  thee." 
"Go  to  the  ant,  thou  sluggard  ;  consider  her  ways,  and  be  wise." 

But  I  said,  days  should  s])eak,  and  multitude  of  years  should  teach 
wisdom.  It  is  true,  great  men  are  not  always  wise,  neither  do  the 
aged  understand  judgment :  yet  tliey  must  have  had  many  more  op- 
portunities for  observation  and  decision  than  ethers;  and  Gcd  obvi- 
ously intended  to  place  some  under  the  tuition  of  others.  We  were 
designed  to  live  in  a  state  of  connexion  v.'ith,  and  dependence  upon 
each  other :  and  while  the  old  need  the  strength  and  activeness  of  the 
young,  the  young  need  the  prudence  and  counsel  of  the  old.  There- 
lore  says  Peter,  "  Ye  younger,  submit  yourselves  unto  the  elder." 
Nothing  can  be  more  oflensive  in  them  than  sell-sufficiency.  Surely 
Tney  must  acknowledge,  that  those  vvho  are  much  older  than  iliem- 
eelves,  have  at  least  the  advantage  o^  c.rpe)-ience,  which  is  ccnmionly 
the  slow  growth  of  time,  and  is  the  most  valuable  of  all  knowledge. 
And  when  young  people  so  often  err  in  the  connexions  tliey  form, 
and  the  steps  they  take,  and  the  hazards  they  run,  is  it  not  from  that 
eelf-confidence  which  deems  advice  vain  ?  They  are  not  sober-mind^ 
ed:  but  think  more  highly  of  themselves  than  they  ought  to  think. 
But  what  advantage  do  avc  derive  from  writing  and  printing?  The 
birds  ana  beasts  are  no  wiser  now  than  when  they  went  to  Ncah  ibr 


MARCH  20.  121 

shelter,  and  to  Adam  for  names.  It  is  nearly  the  same  with  savage 
lite  ;  knowledge  is  not  preserved,  transmitted,  and  increased,  for  want 
of  boolfs.  But  in  consequence  of  them  the  improvements  of  one  age 
flow  into  another,  and  the  stream  is  continually  enlarging  by  the 
influx  of  additional  discoveries.  By  means  of  them  we  can  consult 
the  dead,  as  well  as  the  living ;  for  though  dead,  they  yet  speak. 
And  we  can  hold  converse  with  Bacon  and  Boyle,  with  Luther  and 
Leighton,  and  can  be  alone  with  them,  and  in  their  best  m.oments, 
and  wlion  they  are  most  ready  to  communicate.  Yea,  by  the  Scrip- 
tures we  can  associate  Avith  Paul  and  Isaiah,  with  Moses  and  the 
patriarchs;  and  can  sit  down  with  Abraham,  and  Isaac,  and  Jacob, 
in  tlie  kinordom  of  God. 


March  20.—"  Be  merciful  unto  me,  O  Lord;  for  I  cry  unto  thee  daily  ' 

Psalra  Ixxxvi,3. 

So  David,  though  a  man  after  God's  own  heart,  and  perhaps  the 
greatest  proficient  in  experimental  and  devotional  piety  before  the 
coming  of  Christ,  felt  Ms  need  of  mercy,  and  sought  it  daily,  or  every 
day,  as  it  is  in  the  margin.  Let  us  follow  his  example,  and  cry  daily. 

— For  pardoning  mercy.  He  is  ready  to  forgive,  and  it  is  well  for 
us  he  is.  Who  can  understand  his  errors  ?  In  many  things  we  offend 
all.  What  omissions  of  duty  are  we  chargeable  with  !  If  our  actions 
are  materially  good,  how  defective  are  their  principle  and  motive! 
The  sins  of  our  holy  things  would  condemn  us.  Usher,  one  of  the 
best,  as  well  one  of  the  greatest  of  men,  therefore  said,  He  hoped  to 
die  with  the  words  of  the  publican  in  his  mouth,  God  be  merciful  to 
me  a  sinner ;  and  he  died  pronouncing  them.  And  Paul,  after  eulo- 
gizing Onesiphorus  so  highly  for  his  good  works,  adds,  "  The  Lord 
grant  that  he  may  find  me'^rcy  of  the  Lord  in  that  day" — he,  even  he, 
would  need  mercy — to  the  last,  and,  above  all,  at  the  last.  And 
where  is  the  man  who,  in  prospect  of  that  day,  must  not  fall  upon 
his  knees  and  pray,  "  Enter  not  into  judgm.ent  with  thy  servant,  O 
Lord,  for  in  thy  sight  shall  no  flesh  living  be  justified !" 

— Let  us  cry  daily  for  sanctifying  mercy.  "We  cannot  be  in  a 
proper  state  of  mind  if  we  only  see  the  guilt  of  sin,  and  not  the  pol- 
lution also ;  if  our  fear  only  be  excited,  and  not  our  aversion ;  if  we 
are  concerned  to  be  delivered  from  the  wrath  to  come,  but  not  to  be 
"  saved  by  the  washing  of  regeneration,  and  the  renewing  of  the 
Holy  Ghost."  "  I  want,"  says  the  Christian,  "  true  holiness.  I  want 
to  bear  more  of  the  image  of  the  heavenly.  I  want  to  be  purified 
even  as  he  is  pure." 

—Let  us  cry  daily  for  assisting  mercy.  What  can  we  do  alone  in 
these  trials  and  these  duties ;  in  our  calling  as  men,  and  our  vocation 
as  Christians  ?  W^e  carmot  see  to-morrow  with  the  light  of  to-day ; 
nor  will  our  present  food  yield  us  future  support ;  we  must  have  fresh 
supplies  of  light  and  of  food.  And  we  must  have  fresh  supplies  of 
the  Spirit  of  Jesus  Christ,  to  help  our  infirmities,  to  renew  our  strength, 
and  to  enable  us  to  adorn  the  doctrine  of  God  our  Savior  in  all  things. 
We  must  live  in  the  Spirit,  that  we  may  walk  in  the  Spirit. 

— Let  us  cry  daily  for  preserving  mercy.  Our  reputation,  our  sub- 
Btancc,  our  business,  our  health — every  thing  is  exposed ;  anii  He  is 

Vol.  L  6 


122  MARCH  21. 

>^l  the  preserver  of  men.    But  the  great  thing  is  the  eoul.     To  what 
dangers  is  not  this  hable  ?     And  he  who  knows  not  only  his  perils, 
but  himself,  will  not  only  watch,  but  pray,  lest  he  enter  into  tempta- 
tion.    He  knows  that  God  alone  can  keep  him  from  failing,  and  that 
i  without  Him  he  can  no  more  stand  than  a  staff  when  the  hand  is 
\  withdrawn.     And,  therefore,  his  language  will  be,  "  Hold  thou  me 
'  up,  and  I  shall  be  sale." 

— Let  us  cry  daily  for  providing  mercy.  He  has  taught  us  this. 
When  ye  pray,  say,  Give  us  day  by  day  our  daily  bread.  Bread 
eignifies  sustenance  at  large ;  but  the  word  employed  is  wisely  chosen 
to  teach  us  moderation,  and  not  to  pray  for  dainties,  but  to  be  fed 
with  food  convenient  for  us.  Our  necessity,  as  well  as  safety,  if  pro- 
perly consulted,  will  keep  us  from  seeking  great  things  to  ourselves. 
Nature  wants  but  little,  and  grace  less. 

— Let  us  cry  daily  for  guiding  mercy.  How  much  depends,  not 
only  upon  a  wrong  course,  but  even  a  wrong  step  !  It  may  give  a 
new  cast  to  my  condition,  and  quarter  upon  me  repentance  for  life. 
And  the  way  of  man  is  not  in  himself;  it  is  not  in  man  that  walltcth 
to  direct  his  steps.  What  a  privilege  that  He  who  cannot  err  is  as 
willing  as  He  is  able  to  lead  me.  To  Him  alone  let  me  repair,  and 
on  him  alone  depend,  saying,  as  the  language  both  of  choice  and  of 
confidence,  TIwu  shalt  guide  me  with  thy  counsel,  and  afterward 
receive  me  to  glory.  Then  prayer  will  be  turned  into  praise,  and  I 
eh  all  sing  of  the  mercy  of  the  Lord  for  ever. 


March  21. — "The  Lord  thy  God  in  the  midst  of  thee  is  mighty;  He  will 
save,  He  will  rejoice  over  thee  with  joy."— Zeph.  iii,  17. 

It  is  obvious  He  can  save,  for  He  is  in  the  midst  of  them,  and 
mighty.  Here  is  nearness  and  power ;  He  :s;  therefore,  r.ble  to  save 
to  the  uttermost — whatever  be  the  heinousness  of  guilt,  or  the  de- 
pravity of  nature,  or  the  extremity  of  danger,  or  the  depth,  cf  distress. 
— But  He  ivili  save — He  is  inclined,  He  is  engaged.  He  is  bound 
by  promise,  oath,  and  blood — 

— Neither  docs  He  repent  of  the  obligation  under  which  He  has 
been  pleased  to  bring  Himself— neither  does  He  perf'irin  the  work 
with  reluctance.  He  will  save,  He  will  rejoice  over  (hem  with  joy. 
— Are  they  his  vineyard  ?  I  the  Lord  do  keep  it ;  I  will  water  it 
every  moment ;  lest  any  hurt  it,  I  will  keep  it  night  and  day.  Are 
they  his  sheep  ?  "  The  Lord  shall  save  them  in  that  day  as  the  flock 
of  his  people  ;  neither  shall  the  beast  of  the  field  devour  them ;  but 
they  shall  dwell  safely  in  the  wilderness,  and  sleep  in  the  woods." 

But  what  is  this  salvation?  It  does  not  exclude  temporal  preser- 
vation and  deliverance.  He  knows  how  to  deliver  the  godly  out  of 
temptation;  so  that  if  he  does  not  find  a  way,  he  can  easily  make 
one.  Thus  he  saved  Joseph  from  prison,  and  David  from  the  paw 
of  the  lion  and  the  hear,  and  the  uncircumcised  Philistine,  and  Elijah 
from  famine,  and  Jonah  from  the  belly  of  hell. 

••  Blest  proofs  of  power  and  love  divine,       j  ''  May  every  deep  felt  care  of  mine 
"  That  meet  us  in  his  word  ;  j      "  Be  trusted  with  the  l.ord." 

We  are  not  to  look  for  miracles,  but  we  may  look  for  Him  who  per- 
formed them;  who  has  said,  I  will  be  with  thee  in  trouble j  and  who 


MARCH  22.  123 

has  all  events  at  his  control.  He  is  always  the  same.  His  hand  is 
not  shortened  that  it  cannot  save ;  neither  is  his  ear  heavy  that  it  can- 
not hear.  Here,  however,  a  distinction  is  to  he  observed.  Temporal 
deliverances  are  promised  conditionally.  He  could  not  have  pro- 
mised them  otherwise— it  would  be  rather  a  threatening  than  a  pro- 
mise, were  He  to  engage  to  relieve  and  indulge  you,  whether  it  be 
good  for  you  or  evil.  And  it  mig-ht  be  evil ;  and  though  you  may 
not  be  aware  of  it.  He  can  foresee  it,  and  will  prevent  it ;  and,  there- 
fore. He  has  said.  They  that  seek  the  Lord  shall  not  want  any  good 
thing.  As  to  your  property,  He  can  make  a  hedge  about  all  that 
youliave.  As  to  your  reputation,  He  can  hide  you  in  the  secret  of 
his  pavilion  from  the  strife  of  tongues.  As  to  your  body,  He  can 
keep  all  your  bones,  so  that  not  one  of  them  shall  be  broken  ;  and  if 
it  be  good  lor  you,  He  will.  He  must  do  it ;  but  if  it  would  be  other- 
wise, He  will  disappoint  your  wishes  and  hopes,  and  make  the  priva- 
tion— the  privilege. 

But  as  to  the  soul!  Ah  !  what  did  you  mean  when  you  first  asked, 
"  What  shall  I  do  to  be  saved  ?"  When  you  first  prayed,  "  Save  me 
and  I  shall  be  saved  ?"  You  thought  of  nothing  earthly  then,  but  of 
redemption  from  the  curse  of  the  law ;  of  deliverance  from  the  powers 
of  darkness  ;  of  freedom  from  the  sting  of  death;  of  release  from  the 
dominion  and  being  of  sin  ;  and  it  was  said  unto  you,  "  Believe  on 
the  Lord  Jesus  Christ,  and  thou  shalt  be  saved."  And  this  salvation 
is  insured ;  this  salvation  is  begun.  You  are  already  justified  by  his 
blood,  and  saved  from  Avrath  through  Him.  You  are  already  renewed 
in  the  spirit  of  your  mind.  You  have  already  the  earnest  of  your 
inheritance,  and  taste  some  of  the  grapes  of  Eshcol.  And  as  to  the 
completion,  now  is  your  salvation  nearer  than  when  you  believed  ; 
the  night  is  far  spent;  the  day  is  at  hand.  And  what  is  a^.  bobide  ! 
well  with  the  soul !  well  for  eternity  I  a  smiling  God !  an  opening 
heaven. 

"  A  hope  to  much  divine,  |  "  May  trials  well  endure  " 


Makch  ^?. — "  Think  it  not  strange  concerning  the  fiery  trial  which  is  to 
try  you,  as  though  some  strange  thing  happened  unto  you." — 1  Peter,  iv.  12. 

Are  we,  then,  before  we  really  suffer,  to  suffer  in  imagination ; 
tormenting  ourselves  with  gloomy  fears,  and  embittering  present 
comfort  with  future  apprehension?  No.  But  neither  are  we  to  in- 
dulge presumption.  We  are  to  consider  difficulties,  as  well  as  advan- 
tages ;  and  though  light  is  sweet,  and  a  pleasant  thing  it  is  for  the 
eyes  to  behold  the  sun,  yet  we  are  to  remember  also  the  days  of  dark- 
ness, for  they  shall  be  many.  If  we  do  not  admit  the  possibility  of 
disappointment  and  distress,  we  shall,  when  they  occur,  be  dismayed 
and  confounded,  and  say,  If  I  am  his,  why  am  I  thus?  What  is  unex- 
pected is  overpowering  ;  it  does  not  leave  us,  for  the  time,  the  use 
either  of  reason  or  religion  ;  and  we  resemble  a  soldier,  who,  while 
seeking  his  weapons,  gives  the  enemy  an  advantage  against  him. 
But  to  be  forewarned  is  to  be  forearmed  ;  and  what  we  reckon  upon 
in  the  course  of  an  enterprise,  confirms,  by  the  event,  the  reasonable- 
ness of  our  scheme.  The  apostle  wouUl  not  have  us  to  be  surprised^ 
or  deem  it  a  strange  thing,  even  if  our  trial  should  be  fiery.  A  strange 


124  MARCH  22. 

tiling  is  a  thing  uiilool^ed  for,  and  which  we  had  no  rea«on  to  expect. 
But  is  this  the  case  with  our  afflictions  ? 

— Think  of  the  ordinary  slate  of  humanit5\  Man  is  born  to  trouble 
as  tlic  sparks  fly  upward ;  and  is  it  strange  that  he  should  inherit? 
How  numerous  and  how  delicate  are  the  organs  of  the  body,  yet 
they  are  constantly  in  use,  and  in  danger.  To  how  many  accidents 
are  we  exposed  i  How  many  seeds  of  disorder  arc  lodged  within  us ! 
Every  possession  makes  us  capable  of  loss  ;  every  connexion,  of  be- 
reavement ;  every  enjoyment,  of  grief;  every  hope,  of  fear  ;  the  won- 
der is,  that  we  are  ever  free. 

— Hear  the  declaration  of  Scripture :  "  Many  aro  the  afflictions  of 
the  righteous."  "In  the  world  ye  shall  have  tribulation."  "  Through 
much  tribulation  you  must  enter  the  kingdom."  Are  these  the  true 
«?ayings  of  God  ? 

— Trace  the  history  of  His  people.  However  dear  to  God.  or  emi- 
nent in  grace,  which  of  them  escaped  ? 

"  The  path  of  sorroW;  and  that  patli  alone, 
"  Leads  to  the  land  where  sorrow  is  unknown  ; 
"  No  traveller  e'er  reached  that  bless'd  abode, 
"  Who  found  not  thorns  and  briers  on  the  road." 

Is  this  only  the  language  of  poetry  ?  "  What  son  is  lie,"  asks  the 
apostle,  "  whom  the  father  chasteneth  not  ?"  ''  As  many  as  I  love," 
says  God,  "  I  rebuke  and  chasten." 

Consider  the  disposition  of  the  world  ;  '•  Marvel  not  if  the  world 
hate  you."  If  they  hate  the  light,  they  are  not  likely  to  love  those 
who  diffuse  it.  The  principles  and  walk  of  the  Christian  reproach 
and  condemn  not  only  the  profane,  but  many  who  would  pass  for  re- 
ligious, but  who  deny  the  power  of  godliness,  while  they  have  the 
form.  The  mere  moral  and  pharisaical  are  often  the  bitterest  ene- 
mies of  evangelical  piety.  The  rule  was  onca  deemed  w^ithout  ex- 
ception :  "  Yea,  and  all  that  will  live  godly  in  Christ  Jesus  shall  suf- 
fer persecution."  The  absence  of  it  now  is  owing,  not  to  the  want  3I 
disposition,  but  power.  Many  things  restrain  it;  yet  it  is  restmined 
only  in  the  degree.  The  hand  is  tied,  but  the  tongue  is  free  ;  and 
how  does  it  deal  with  the  decided  followers  of  the  Lamb  ?  And  what 
is  the  carnal  mind,  but  enmity  against  God? 

— Survey  the  Christian's  spiritual  imperfections  and  necessities. 
Without  suffering  how  can  they  resemble  the  Savior  ?  and  be  weaned 
from  the  world  ?  and  be  witnesses  for  God  ?  and  be  prepared  for  use- 
fulness? Can  the  welfare  of  the  year  dispense  with  winter?  Is  it  a 
strange  thing  for  the  husbandman  to  plough  up  the  fallow  ground  to 
receive  the  seed  ?  or  for  the  vine  dresser  to  prune  the  vine  ?  or  for  the 
refiner  to  put  his  gold  into  the  furnace  ?  Such  a  needs  be  is  there  for 
all  our  afflictions,  and  he  only  who  is  ignorant  of  it  can  wonder  at 
the  fiery  trial. 

But,  Christians,  while  you  look  for  it,  so  as  not  to  be  astonished  at 
ihe  experience,  remember,  you  have  enough  in  encourage  you.  He 
who  died  for  you,  and  rose  again,  and  rules  over  all,  has  made  pro- 
vision for  every  condition  in  which  you  shall  be  found.  As  the  suffer- 
ings abound,  the  consolation  shall  abound  also.  If  the  way  be  rough, 
Ihy  shoes  shall  be  iron  and  brass;  and  as  thy  day,  so  shall  thy 
strength  be.  Till  the  last  tear  is  wiped  away,  and  all  shall  be  peace, 
and  quietness,  and  assurance  for  ever. 


1,: 
MARCH  23.  125    ^'  - 

March  23.—"  I  kuow  whom  I  have  believed."— 2  Timothy,  i,  12,         j  -  ^  ^ 
Or  trusted,  as  it  is  in  the  margin.    And  this  is  better,  for  the  apostlo   ;  ■-     - 
's  referrincr  to  an  act  of  confidence  rather  tlian  behef ;  and  which  wa^j  ^  ,  ...^ 
expressedly  his  intrusting  the  Savior  with  a  deposit,  or  committing^^^  ^^ 
his  soul  into  his  hands.  •     •     u     +1.^ 

The  l<nowledo-e  of  which  he  speaks  is  not  only,  or  principally,  the 
knowledge  he  had  of  the  Lord  Jesus  before  he  believed  on  him.  He 
had  indeed  such  a  knowledge,  and  he  mitst  have  had,  for  how  can 
we  believe  on  him  of  whom  we  have  not  heard  ?  Who  would  com-  [ 
mit  a  iewel  to  a  stranger  ?  Who  would  walk  over  a  deep  abyss  with- 
out  inquiring  whether  the  plank  was  sound  or  rotten?  Ignorance,  in 
such  a  caserwould  render  confidence  the  act  of  a  fool ;  whereas  laith 
in  Christ  is  wisdom  ;  and  when  a  man  commits  his  etenial  all  to  Him, 
he  has  the  highest  reason  in  the  world  for  so  doing.  This  previous 
knowledcTG,  Iwwever,  is  derived  entirely  from  testimony. 

But  there  is  also  a  subsequent  knowledge  derived  from  experience, 
and  he  that  believeth  hath  the  witness  in  himself  He  knows  the 
bitterness  of  gall,  and  the  sweetne^^Thoney,  not  froni  report,  but 
from  taste.  My  conscience,  says  he,  wa^  bmthened,  and  1  lound  no 
relief  till  I  applied  to  the  Blood  of  Sprinkhng.  Without  Him  I  can 
do  nothincr  •  but  I  know  that  His  grace  is  sufficient  for  me ;  lor  1  have 
made  triaTof  it,  both  in  duty  and  in  distress.  I  have  read  and  heard 
much  of  His  excellency ;  and  I  have  put  it  to  the  proof;  He  is  now  a 
tr'cd  friend  and  benefactor.  I  have  tried,  much,  and  often.  Ins  power, 
faithfulness,  and  care,  and  have  found  them  trust- worthy.  1  there- 
fore feel  satisfaction  in  reviewing  what  I  have  done.  1  have  olten 
been  imposed  upon,  and  have  played  the  fool ;  but  not  here.  Of  many 
thino-s  I  have  repented,  but  the  longer  I  live,  the  less  I  am  disposed 
to  repent  of  this.  I  have  examined  it  in  the  retirement  of  the  closet; 
in  the  lio-ht  of  Scripture  ;  in  the  view  of  death  and  eternity ;  and  the 
more  I  consider  it,  the  more  I  approve  and  glory  in  the  deed  And  1 
wdl  recommend  the  same  to  others;  and  I  can  speak  with  the  bola- 
ness  and  earnestness  of  conviction,  for  I  know  whom  I  have  believed. 
And  here  we  see  the  value  of  this  knowledge.  It  increases  reliance 
and  confidence.  Hence,  says  David,  "  They  that  know  thy  name 
will  put  their  trust  in  thee:  i.  e.  they  will  trust  with  more  ease  and 
more  firmness.  Whence  arise  many  of  the  doubts  and  fears  oi  Chris- 
f'an^  but  from  their  living  more  upon  their  frames  and  leehngs  than 
upon' the  clear  and  full  views  of  the  truth  as  it  is  in  Jesus?  As  soon 
as  ever  you  have  committed  a  valuable  treasure  to  any  one  you  be- 
come alive  to  his  character,  and  unless  you  are  well  acquainted  with 
it,  every  surmising,  every  loose  report,  every  dark  and  unexplained 
ci^rcumstance,  ma^  trouble  and  terrify  the  heart,  even  though  die 
deposit  may  be  secure.  For  though  the  safety  of  the  deposit  depends 
on  the  goodness  of  his  character,  your  satisfaction  depends  upon  yov.r 

knowledge  of  it.  .  i    i      „ ,  i  c. 

Let  me  therefore  be  concerned  to  grow  in  grace  ;  and  also,  and  lor 
this  very  purpose,  in  the  knowledge  of  my  Lord  and  Savior  Jesus 
Christ.  Let  me  search  the  Scriptures,  for  they  are  they  that  testify 
of  him.  Let  me  attend  his  house,  and  the  preachm^  of  his  word.  Let 
me  converse  much  with  th6se  who  have  been  much  with  him.  Let 
me  earnestly  implore  the  influence  of  the  Holy  Spirit,  who,  says  the 


126  MARCH  24. 

Savior,  sliall  glorify  me,  for  he  shall  take  of  mine,  and  shall  show  it 
unto  you.  Paul,  after  such  a  length  of  acquaintance,  and  such  a 
depth  of  intimacy,  not  only  said,  I  count  all  things  but  loss  for  the  ex- 
cellency of  the  knowledge  of  Christ  my  Lord,  but  that  I  may  know 
him  and  the  power  of  his  resurrection,  and  the  fellowship  of  his  suf- 
ferings, being  made  conformable  unto  his  death. 


March  24. — "  I  will  walk  in  thy  truth." — Psalm  Ixxxvi,  11. 

Every  resolution  expressed  by  a  good  man,  in  a  proper  frame  of 
mind,  will  be  founded,  not  in  self-confidence,  but  in  dependence  on 
divine  grace.  Then  it  will  be  use&l ;  it  will  tend  to  stimulate,  and 
to  humble;  to  bring  to  remembrance,  and  to  bind;  it  will  be  like  a 
hedge  that  defends  the  field  ;  or  like  the  hemming  that  keeps  the  robe 
from  ravelling  out.  "  I  will  walk  in  thy  truth,"  is  a  noble  resolution, 
and  worthy  of  our  imitation. 

Walkings  in  the  Scripture,  takes  in  the  whole  of  our  conversation 
or  conduct;  and  to  walk  in  any  thing,  intends  a  fullness  of  it.  For  a 
man  to  malk  in  pride,  is  somethmg  more  than  to  be  proud ;  it  says, 
that  pride  is  his  way,  his  element — that  he  is  wholly  under  the  influ- 
ence of  it.  So  we  say,  a  man  is  in  love,  or  in  liquor.  Four  ways  we 
should  thus  walk  in  God's  truth. 

— We  should  walk  in  the  belief  of  his  truth.  It  deserves  our  cre- 
dence. It  is  a  faithful  saying,  as  well  as  worthy  of  all  acceptation. 
If  we  receive  the  witness  of  man,  the  witness  of  God  is  greater.  Men 
are  very  tenacious  of  the  honor  of  their  word.  If  their  veracity  be 
denied,  they  instantly  demand  satisfaction  for  the  insult.  How  often 
is  God  made  a  liar !  How  slow  of  heart  are  we  to  beheve  all  that  the 
prophets  have  spoken  !  Lord  increase  our  faith. 

— We  should  walk  in  the  practice  of  his  truth.  This  is  as  necessary 
as  the  former,  and  the  evidence  of  it — for  we  are  to  show  our  faith 
by  our  works.  Faith  without  v/orks  is  as  the  body  without  the  soul; 
there  is  nothing  vital,  or  operative  in  it.  The  Gospel  is  a  doctrine 
according  to  godliness.  Every  part  of  it  has  a  practical  tendency, 
and  we  are  required  to  obey  it  from  the  heart.  It  is  well  to  hear ; 
but  hearing  is  to  be  viewed  in  the  order  of  means,  and  not  as  an  end. 
Blessed  are  they  that  hear  the  word  of  God,  and  keep  it.  If  ye  know 
these  things,  happy  are  ye  if  ye  do  them. 

— We  should  walk  in  the  enjoyment  of  his  truth.  For  it  is  not 
only  of  a  sanctifying,  but  a  consolatory  nature ;  it  brings  us  glad 
tidings  of  great  joy ;  it  is  all  written  for  our  learning,  that  we,  through 
patience  and  comfort  of  the  Scriptures,  might  have  hope.  If,  there- 
fore,  our  conversation  becometh  the  Gospel,  it  will  be  happy,  as  well 
as  holy.  Thus  it  was  with  the  first  Christians:  they  walked,  not 
only  in  the  fear  of  the  Lord,  but  in  the  comforts  of  the  Holy  Ghost. 
They  were  not  free  from  trouble ;  but,  as  the  sufferings  of  Christ 
abounded  in  them,  the  consolation  also  abounded  by  Christ.  They 
were  not  free  from  complaint  and  self-abhorrence ;  but  in  his  name 
they  rejoiced  all  the  day,  and  in  his  righteousness  were  exalted.  Of 
themselves  they  felt  they  could  do  nothing,  but  tlicy  were  strong  in 
the  grace  that  is  in  Christ  Jesus,  and  through  Him  they  could  do  all 
things.     They  knew  not  what  a  day  would  bring  fortli ;  but  they 


MARCH  25.  127 

were  careful  for  nothing,  casting  all  their  care  on  Him  who  cared  for 
them.  The  Gospel  did  not  shut  them  np  in  a  dungeon  of  doubts  and 
fears ;  they  knew  the  truth,  and  the  truth  made  them  iree  indeed  5 
and  they  walked  in  the  glorious  liberty  of  the  sons  ot  God. 

— We  should  walk  in  the  profession  of  his  truth.  If  we  know  the 
joyful  sound,  so  as  to  be  blessed  by  it,  we  shall  feel  this  yoke  easy, 
and  this  burden  light.  We  shall  not  act  to  be  seen  of  men:  but  we 
ishall  have  no  objection  that  men  sJiould  see  us.  Praise  will  not  draw 
us  out  of  a  corner ;  and  fear  will  not  drive  us  into  one.  We  shall  be 
willing  for  all  to  know  that  we  are  not  our  own,  but  his  who  bought 
us  with  a  ptice  ;  and  that  we  are  not  only  bound,  but  determined  to 
glorify  Him  in  our  bodies  and  spirits.  For  his  love  will  constrain  ud, 
not  only  to  confess  Him  with  the  mouth,  but  with  the  life,  (for  actions 
speak  louder  than  words,)  despising  in  our  eyes  a  vile  person,  but 
honoring  them  that  fear  the  Lord  ;  attending  only  where  his  truth 
is  preached,  and  his  glory  is  maintained ;  and  going  forth  to  Him 
without  the  camp,  bearing  his  reproach. 

If  we  are  thus  governed,  we  shall  be  a  credit  and  a  comfort  to  our 
ministers,  who  have  no  greater  joy  than  to  hear  of  their  children 
walking  in  the  truth.  We  shall  hold  forth  the  word  of  life,  and  cause 
them  to  rejoice  in  the  day  of  Christ,  that  they  have  not  run  in  vain, 
nor  labored  in  vain.  We  shall  adorn  the  doctrine  of  God  onr  Savior 
in  all  things,  and  be  fellow-helpers  to  the  truth — while  He  will  gra- 
ciously  say,  "  They  shall  walk  with  me  in  white,  for  they  are  worthy." 


March  25.— "The  Lord  knoweth  the  days  of  the  upright;  and  their  in- 
heritance shall  be  for  ever." — Psalm  xxxvii,  18. 

Every  thing  here  requires  attention — 

— The  persons — "  Tlie  upright."     Tlie  upright  mean  those  who 
are  sincere :  sincere  in  their  dealings  with  their  fellow  creatures,  with 
their  own  souls,  and  with  their  God.     The  character  is  equally  rare  . 
and  excellent.     It  admits  of  imperfection,  but  not  of  partiality;   and[ 
ie  never  separate  from  the  renewing  of  the  Holy  Ghost. 

— The  period — "Their  days."  These  are  "known  of  God."  This 
knowledge  being  spoken  of  as  a  privilege,  something  more  than  mere 
intelligence  must  be  intended  ;  for  in  this  sense.  He  knows  the  days 
of  the  wicked,  as  well  as  of  the  upright.  The  meaning  is,  that  he 
knows  them  kindly,  and  graciously;  that  He  feels,  and  will  acknow- 
ledge his  concern  in  them,  and  make  them  all  work  together  lor  their 
good.  He  knows  their  number.  This  is  with  him.  He  has  appoint- 
ed it ;  friends  cannot  enlarge,  enemies  cannot  reduce  it.  Whenever* 
they  die,  they  have  filled  their  days,  and  are  immortal  till  their  work 
ie  done.     He  knows  the  nature  of  them — and  he  determines  it. — 

"If  light  attends  the  course  they  run,       I        "  And  'tis  hit  hand  that  veils  their  Fun 
•"Tis  He  provides  those  rays  ;  |  *'  If  darkness  clouds  their  days." 

Have  they  days  of  affliction?  He  knows  them — knows  their  source 
their  pressure,  how  long  they  have  continued,  the  support  Ihey  re- 
quire, and  the  proper  time  to  remove  them.  Have  they  days  of  dan- 
ger? He  knows  them,  and  will  be  a  refuge  and  defence  in  them. 
Have  they  days  of  duty?  He  knows  them;  and  will  furnish  the 
etrength  and  the  help  they  require.     Have  they  days  of  inaction, 


128  MARCH  26. 

when  they  are  laid  aside  from  their  worli,  by  accident,  or  disease? 
He  knows  them ;  and  says  to  his  servants,  under  every  prevention, 
It  is  well  that  it  was  in  thy  heart.  Have  they  days  of  privation  ? 
when  they  are  denied  the  ordinances  of  religion,  after  seeing  his 
power  and  glory  in  the  temple,  and  going  with  the  voice  of  gladness, 
to  keep  holy  day?  He  knows  them;  and  will  follow  his  people  when 
they  cannot  follow  him,  and  be  a  little  sanctuary  to  them  in  their 
losses.  Have  they  days  of  declension  and  of  age  ?  in  which  their 
strength  is  fled,  and  their  senses  fail,  and  so  many  of  their  connex- 
ions have  gone  down  to  the  dust — evil  days,  wherein  they  have  no 
pleasure?  He  knows  them;  and  says,  I  remember  thee,  the  kindnees 
of  thy  youth.  Even  to  old  age  I  am  He,  and  to  hoar  hairs  will  I  bear 
and  carry  you. 

,  — The  portio7i — "  Their  inheritance  shall  be  for  ever."  So  was 
not  the  inlieritance  of  many  of  the  angels  in  Heaven  ;  for  they  kept 
not  their  first  estate.  So  was  not  the  inheritance  of  Adam  in  Para- 
dise; for  the  Lord  drove  out  the  man.  So  was  not  the  inheritance  of 
the  Jew  in  Canaan ;  for  the  glory  of  all  lands  was  made  a  desolation. 
So  is  not  the  inheritance  of  the  man  of  the  world.  His  portion  is  in 
this  life.  And  what  is  this  but  a  vapor,  a  shadow !  Yet,  at  the  end 
of  it,  he  is  stripped  of  all,  and  departs  as  naked  as  he  came.  Yea, 
and  before  the  close  his  hopes  and  comforts  may  be  all  laid  bare.  For — 

"  Short  liv'd  as  are  we,  yet  our  pleasures,  we  see, 
"  Have  a  much  shorter  date,  and  die  sooner  than  we." 

And  the  Christian  has  not  only  being,  and  health,  and  riches,  and 
honor,  and  peace,  and  joy,  and  friendship,  but  all  these  for  ever ! 
t  Indeed,  the  more  important  and  valuable  the  acquisition,  the  more 
miserable  he  would  feel  if  there  was  any  uncertainty  in  the  continu- 
ance. The  thought  of  loss,  and  even  of  danger,  w^ould  imbitter  all. 
But  it  is  for  ever— for  ever !  Yea,  it  will  be  always  increasing.  After 
millions  of  years  we  shall  be  singing  a  new  song. 

In  the  world  we  have  losses,  but  they  cannot  affect  our  estate.  I, 
one  day,  says  Mr.  Newton,  visited  a  family  that  had  suffered  by  a 
fire,  which  had  destroyed  all  their  house  and  goods.  I  found  the 
pious  mistress  in  tears.  I  said,  I  give  you  joy,  madam  !  Surprised, 
and  ready  to  be  offended,  she  exclaimed.  What !  joy  that  all  my  pro- 
perty is  consumed  J  No ;  but  I  give  you  joy  that  you  have  so  much 
property  that  no  fire  can  touch.  This  turn  checked  the  grief,  and 
she  wiped  her  tears,  and  smiled  like  the  sun  shining  alter  an  April 
shower.  Thus  the  Hebrews  took  joyfully  the  spoiling  of  their  good?, 
knowing  in  themselves  that  in  heaven  they  had  a  better  and  an  en- 
during substance. 


March  26.~»'  And  now  I  have  told  you  before  it  come  to  pass^  th^t,  when 
it  is  come  to  pass,  ye  might  believe."— John,  xiv,  29.  :J    r^  ^ '  !  -  - 

He  refers  to  what  he  had  said  concerning  his  death  and  resurrec- 
tion, his  sufferings  and  glory.  As  nothing  befel  him  by  chance,  so 
nothing  took  him  by  surprise.  All  was  laid  out  in  his  view,  and  he 
saw  the  end  from  the  beginning,  and  foretold  it  all  before  any  of  it 
had  come  to  pass.  For  what  purpose?  "  That,  when  it  is  come  to 
pass,"  says  he,  "  ye  might  believe." 


MARCH  26.  129 

Hence  we  see  the  importance  of  faitli.  This  is  what  he  always  re- 
quired in  those  he  healed.  Only  believe,  said  he,  to  the  ruler  of  the 
synagogue.  He  said  to  his  disciples,  with  regard  to  the  death  of 
Lazarus,  "  I  am  glad  for  5^our  sakes  that  I  was  not  there,  to  the  intent 
ye  may  believe."  If  a  man  wishes  a  tree  to  grow,  he  waters  not  the 
branches,  but  the  root.  Holy  tempers,  and  good  works,  are  the  fruits 
of  religion— faith  is  the  root,  and  as  this  is  enlivened,  every  thing  in 
the  divine  life  prospers.  Unbelief  makes  God  a  liar,  renders  the. 
Scripture  a  nonentity,  and  leaves  the  soul  open  to  every  sin.  But  he 
that  believeth  shall  be  saved.  Yea,  he  hath  everlasting  hfe.  By 
faith  we  stand,  walk,  live.  We  are  justified,  we  are  sanctified,  by 
faith.  Faith  purifies  the  heart,  and  overcometh  the  world.  Unless 
we  believe,  we  shall  not  be  established.  We  are  filled  with  all  joy 
and  peace  in  beheving.  We  read  of  the  joy  of  faith,  the  prayer  of 
faith,  the  work  of  faith,  the  obedience  of  faith,  the  fight  of  faith — 
every  thing  is  ascribed  to  it  in  the  word  of  God.  And  yet  some  are 
afraid  of  having  it  much  preached  ! 

— Here  we  learn,  also,  that  there  may  be  an  improvement  in  faith, 
where  the  principle  is  already  found.  Did  not  these  disciples  believe 
at  this  very  time  ?  They  had  been  with  him  from  the  beginning  ; 
they  had  heard  his  sayings,  and  witnessed  his  miracles,  and  seen  his 
glory— yes,  and  they  believed  on  him  too,  and  had  left  all  to  follow 
him.  But  they  did  not  sufficiently  believe.  Their  faith  was  too 
obscure  in  its  views,  too  feeble  in  its  hold,  too  powerless  in  its  opera- 
tion. Are  there  not,  then,  degrees  in  godliness?  May  there  not  be  a 
growth  in  grace  ?  Does  not  Paul  tell  the  Thessalonians,  that  their 
faith  grew  exceedingly  ?  And  how  desirable  is  this  progress!  The 
etrong  in  faith  have  a  thousand  advantages  above  the  weak.  The 
latter  have  a  heaven  hereafter,  the  former  have  a  heaven  here  too. 
And  if  the  apostles  were  defective,  and  said,  Lord,  increase  our  faith, 
what  need  have  we  to  cry  out,  w4th  tears,  like  the  father  of  the  child, 
"  Lord,  I  believe;  help  thou  mine  unbehef!'' 

— We  remark,  also,  that  one  of  the  best  means  of  increasing  and 
establishing  our  faith,  is  to  compare  the  word  and  the  works  of  the 
Lord  together.  This  was  the  help  and  advantage  he  would  here 
insure  to  his  disciples:  "  And  now  I  have  told  you  before  it  come  to 
pass,  that  when  it  is  come  to  pass  ye  might  believe."  So  did  the  church 
in  the  time  of  David  ;  "  As  we  have  heard,  so  have  we  seen  in  the 
city  of  our  God."  We  have  heard  the  promises,  and  we  have  seen 
the  fulfilment.  We  have  heard  the  threatenings,  and  we  have  seen 
tlie  execution.  We  have  heard  the  doctrine,  and  we  have  seen  the 
practice.  As  soon  as  Jesus  had  said,  "  Go  tliy  way,  thy  son  livetlr," 
the  nobleman  "  believed,  and  went  his  way."  "  But  as  he  was  now 
going  dowm,  his  servants  met  him,  and  told  him,  saying.  Thy  son 
liveth !  Then  inquired  he  of  them  the  hour  when  he  began  to  amend. 
And  they  said  unto  him.  Yesterday  at  the  seventh  hour  the  fever 
left  him.  So  the  father  knew  that  it  was  at  the  same  hour  in  which 
Jesus  said  unto  him.  Thy  son  liveth ;  and  himself  believed,  and  his 
whole  house."  That  is,  he  nov/  bcheved  more  firnily  and  impres- 
sively;  and  this  was  the  consequence  of  comparison.  And  thus  facts 
are  yielding  us  constant  and  growing  evidence  of  the  truth  of  God's 
word.     Upon  this  prhiciplc,  apostates  and  scoffers  do  not  scandalize 

6* 


130  MARCH  27. 

\]g — the  Scripture  tells  us  they  -will  come.  We  read  in  the  Scripture, 
tlie  way  of  transgressors  is  hard ;  that  he  who  Avalketh  uprightly 
walketh  surely  ;  ihat  the  merciful  shall  obtain  mercy ;  that  the  way 
of  the  slothful  is  a  hedge  of  thorns ;  and  how  little  must  he  have 
observed  the  experience  of  others,  or  consulted  his  own,  who  is  not 
every  day  more  convinced  of  this  ! 

— Finally :  Does  not  this  clearly  intimate,  that  the  benefit  to  be 
derived  from  prophecy  is  subsequent  to  its  accomplishment  ?  "  And 
now  I  have  told  you  before  it  come  to  pass,  that,  when  it  is  come  to 
pass,  you  might  believe.  He  mentions  the  same  thing  in  several 
othei  places,  and  we  are  informed,  in  more  than  one  instance,  of  the 
result.  Thus  we  read — "  When,  therefore,  he  was  risen  from  the 
dead,  his  disciples  remembered  that  he  had  said  this  unto  them ;  and 
tliey  believed  the  Scripture,  and  the  word  which  Jesus  had  said." 
So  also,  when  they  had  witnessed  his  "  zeal"  in  purifying  the  tem.ple, 
his  disciples  remen.bered  that  it  was  written,  "  The  zeal  of  thine 
house  hath  eaten  me  up."  Thus  we  see  our  remark  justified.  Indeed, 
how  can  it  be  otherwise  ?  Where  is  the  evidence  of  the  truth  of  pro- 
phecy before  it  come  to  pass?  You  say,  a  God  who  cannot  lie  has 
spoken  it.  But  God  himself  does  not  demand  our  faith  en  the  an- 
nouncement, but  on  the  event.  And  how  little  can  it  be  understood 
beforehand,  unless  as  to  its  general  bearings?  A  definite  and  parti- 
cular acquaintance' v/ith  the  contents  of  divine  predictions  would  de- 
range the  order  of  Providence,  and  in  many  cases  hinder  the  elTect. 
Had  this  fact  been  duly  considered,  much  time  and  attention  would 
have  been  more  profitably  employed  than  in  attempts  to  open  the 
seals,  and  blow  the  trurapnts  and  pour  out  the  vials  of  the  Apoca- 
lypse. There  is  no  prophet  among  us,  nor  any  that  telleth  how  long ; 
yet  there  are,  as  Fuller  calls  them,  "  fortune-tellers  of  the  Church." 
Pastors  have  been  drawn  away  from  their  proper  Avork.  And  "  the 
hungry  sheep  look  up,  and  are  not  fed."  And  sinners  are  not  con- 
verted from  the  error  of  their  ways.  For  even  allowing  the  views 
advanced  with  so  much  presumption  to  be  just  and  true,  they  are  not 
repentance  toward  God,  and  faith  toward  our  Lord  Jesus  Christ. 
"  Him  crucified,"  the  apostles  preached,  and  determined  to  knoAV 
nothing  else.  It  is  not  for  us  to  know  the  times,  or  the  seasons,  which 
the  Father  hath  put  in  his  own  power.  He  has  intrusted  us  with  his 
commands,  but  not  with  his  decrees.  "  The  secret  things  belong  unto 
the  Lord  our  God ;  but  those  tilings  which  are  revealed  belong  unto 
U8  and  our  children  for  ever,  that  we  may  do  all  the  words  of  this  aw." 


March  27.—"  He  hatb  dene  all  things  well.'*— Mark,  vii,37. 

A  GREAT  commendation ;  but  deserved.  Human  excellences  are 
iTire  and  individual.  One  man  does  one  thing  well,  another  does 
another  thing  well ;  but  He  does  all  things  well.  The  little  men  do 
well,  is  only  comparatively  well ;  all  He  does  is  ahsolutely  so.  And 
this  will  appear,  whether  we  consider  him  as  the  Creator,  and  survey 
the  works  of  nature;  or  as  the  Savior,  and  contemplate  the  wonders 
of  grace;  or  as  the  Governor,  and  examine  the  dispensations  of  his 
providence. 

We  have  some  fine  specimens  of  his  agency  recorded  in  the  Scrip- 


MARCH  27.  131 

turfi.  Take,  for  instance,  the  history  of  Joseph.  Read  it  over  again 
and  again,  and  then  ask,  Could  any  hnk  in  this  chain,  any  stone  h\ 
this  structure,  have  been  omitted?  In  this  achievement  could  any 
thing  have  been  added  to  the  plan,  or  the  execution  ?  From  a  part, 
we  may  estimate  the  Avho'e ;  and  what  applies  to  his  dealings  with 
others  will  apply  to  his  dealings  with  us;  for  all  the  ways  cf  the  Lord 
are  mercy  and  truth.  But  whence,  then,  is  it,  that  we  cannot  really 
and  readily,  with  regard  to  his  concern  in  our  afiairs,  and  especially 
those  of  a  trying  nature,  adopt  the  acknowledgment  and  say.  He  hath 
done  all  things  well. 

— The  reason  is,  we  judge  aiheisticalli/.  Every  unregenerate  sin- 
ner lives  without  God  in  the  world.  But  does  a  Christian  ?  Is  he  not 
made  to  differ  from  others,  and  from  himself?  He  is.  Yet  his  sanc- 
tification  is  not  complete.  Something  is  left  in  him  of  all  the  old  kinds 
of  leaven,  and  therelbre  something  of  this  atheism.  He  is  in  a  good 
frame,  when  with  Eli  he  can  say,  of  whatever  befalls  him,  "It  is  the 
Lord,  let  him  do  what  seemeth  him  good."  But  he  does  not  always 
see  Him.  He  sometimes  stops  at  the  inslrumentality  employed — "  Oh, 
it  was  that  unlucky  accident,  it  was  that  heedless  servant,  it  was  that 
perfidious  neighbor,  it  was  that  cruel  enemy."  No  wonder  he  doea 
not  all  things  well,  when  he  is  not  acknowledged  as  doing  any  thing: 

— We  judge  selfishly.  We  are  not  to  view  ourselves  as  detached 
individuals.  We  are  parts  of  a  whole,  and  variously  connected  with 
others;  and  what  is  not  good  for  us  personally,  may  be  good  for  us 
relatively.  Suppose  a  trying  dispensation  makes  us  more  tender  and 
compassionate  toward  our  fellow  creatures  and  our  fellow  Christians; 
suppose  a  distressing  experience  gives  us  the  tongue  of  the  learned, 
and  enables  us  to  speak  a  word  in  season  to  him  that  is  weary:  sup- 
pose, as  witnesses  and  examples  of  the  power  and  excellency  of  th0 
Gospel,  we  arouse  the  careless,  and  confirm  the  wavering;  is  there 
not  enough  here  to  call  for  resignation  and  praise?  Ezekiel  was  de- 
prived of  the  desire  of  his  eyes  with  a  stroke;  to  himself  this  was 
painful ;  but  it  was  profitable  to  his  ministry,  and  usefal  to  his  charge ; 
and  this  was  the  design  of  it.  No  man  liveth  to  himself,  and  no  niaii 
dieth  to  himself. 

We  judge  carnally.  What  is  not  pleasing  may  yet  be  beneficial ; 
and  natural  evil  may  be  moral  good.  When  things  are  agreeable  to 
our  wishes,  we  never  think  of  any  difficulty  in  the  divine  proceedings. 
While  we  have  ease,  and  health,  and  friends,  and  success  in  business, 
we  never  complain  of  the  darkness  of  providence.  But  as  soon  as 
there  is  any  reverse,  O  then  we  groan  out,  "  His  way  is  in  the  sea, 
his  path  in  the  deep  waters,  and  his  footsteps  are  not  known,"  as  if 
every  thing  was  to  be  estimated  by  our  accommodation  and  conve- 
nience, as  if  God  acted  wisely  or  unwisely,  righteously  or  unright- 
eously, just  as  his  doings  affect  us;  and  affect,  too,  not  our  best  inte- 
rests, but  our  present  and  temporal !  Is  it  wonderful  that  vre,  who 
deserve  stripes,  should  feel  the  rod?  that  we,  who  need  correction, 
should  meet  with  chastisement  ?  Is  it  mysterious  that  the  vine  should 
.be  pruned?  the  ground  ploughed?  the  gold  tried  in  the  fire?  If  the 
child  now  thinks  certain  restraints,  and  privations,  and  rebukes,  to 
which  the  father  subjects  him,  needless  and  har^h,  he  will  more  thai) 
approve  of  them  when  he  comes  to  years. 


132  MARCH  28. 

— We  judge  prematurely.  He  that  believetli  maketh  not  haste. 
It  is  good  tor  a  man  not  only  to  hope,  but  quietly  wait,  for  the  salva- 
tion of  God  ;  and  one  reason  is,  because  it  will  prevent  a  wrong  con- 
clusion. Therefore,  says  the  apostle,  judge  nothing  before  the  time 
until  the  Lord  come.  You  would  not  judge  of  the  abiUties  of  the 
limner  from  the  unfinished  sketch,  but  you  would  wait  till  the  canvas 
had  received  the  last  touches  of  his  masterly  pencil.  You  would 
not  judge  of  the  perfection  of  a  building  from  the  digging  of  the 
foundation,  and  coarse  materials  lying  in  a  kind  of  disorder  all  around, 
especially  if  you  had  never  seen  the  model ;  but  you  would  stay  till 
the  parts  were  all  put  together  in  their  places,  and  the  top-stone 
brought  forth  with  shouting  ;  let  us  stay  till  God  has  done.  What 
I  do,  says  he,  thou  knowest  not  now,  but  thou  slialt  knoAv  hereafter. 
Then  every  thing  will  speak  for  itself.  Then  we  shall  walk,  not  by 
faith,  but  by  sight.  Then  we  shall  see  what  we  now  believe,  and 
for  ever  acknowledge,  "  He  is  the  rock  ;  his  work  is  perfect ;  for  all 
his  ways  are  judgment :  a  God  of  truth,  and  without  iniquity,  just 
and  right,  is  he." 

March  28. — "  Hereafter  I  will  not  talk  much  with  you;  for  the  prince  of 
this  world  cometh,  and  hath  nothing  in  me." — Jolin,  xiv,  30. 

There  are  many  talkers — profane  talkers — indecent  talkers — fool- 
ish talkers — vain  talkers.  And  there  are  some  who  are  wise  and  good 
talkers  ;  their  lips  are  as  a  well-spring  of  life.  But  He  was  perfectly 
wise  and  good ;  oh !  to  have  heard  him  "  talk  !"  The  term  is  ap- 
plied to  his  more  public  teaching,  "  While  he  j^et  talked  to  the  people." 
And  had  some  of  his  ministers  spoken  more  in  a  familiar  and  conver- 
sational mode,  then  they  would  have  resembled  him  more,  and  the 
poor  would  have  had  the  gospel  preached  unto  them,  and  the  common 
people  would  have  heard  them  gladly,  and  the  children  would  have 
cried  hosanna. 

It  is  here  intimated  that  he  had  talked  "  much"  with  them.  He 
was  never  reserved.  If  he  kept  any  thing  back  from  them,  it  was 
because  they  could  not,  at  the  time,  bear  it.  He  treated  them  not  as 
servants,  but  friends  ;  for  all  things  that  he  had  heard  of  the  Father 
he  made  known  unto  them.  He  always  instructed,  and  reproved, 
and  encouraged  them,  as  the  occasion  required.  He  seized  every 
opportunity  for  religious  discourse,  and  levied  a  tax  of  spiritual  profit 
upon  every  natural  object  or  providential  occurrence.  He  could  not 
see  a  sower  going  forth  to  sow,  or  a  fisherman  dragging  his  net,  or  a 
woman  drawing  water,  but  he  derived  from  it  a  parable  or  an  illus- 
tration; teaching  his  followers  to  be  social  and  communicative  in 
divine  things ;  and,  for  this  purpose,  to  cultivate  their  understanding, 
and  to  be  filled  with  the  Spirit.  For  out  of  the  abundance  of  the 
heart  the  mouth  speaketh.  How  can  much  religious  discourse  he 
expected  from  those  who  have  so  little  of  the  life^of  God  in  tliem  ? 
If,  for  the  sake  of  consistency,  they  sometimes  make  the  attempt,  it 
must  be  a  task ;  and  they  will  soon  drop  into  what  is  more  natural  to 
them,  a  conversation  empty  as  the  wind,  and  barren  as  the  sand. 

— But  "  hereafter"  he  would  not  talk  much  with  them  ;  not  from 
disinclination,  but  for  want  of  intercourse.  Their  opportunities  would 
soon  be  over,  for  he  was  going  to  leave  them.     With  regard  also  to 


MARCH  28.  133 

us,  it  IS  probable  as  to  some,  and  certain  as  to  others,  that  we  have 
heard  and  read  much  more  than  we  shall  ever  read  or  hear  in  future. 
Yet  a  Uttle  while  is  the  light  with  us. 

The  way  in  which  he  refers  to  his  removal  from  them  by  his  suf- 
fering and  death  is  remarkable,  "  For  the  prince  of  this  world  cometh, 
and  hath  nothing  in  me." 

.  He  marks,  first,  the  character  of  his  adversary— the  prince  of  this 
world.  He  is  not  so  by  right,  but  usurpation  ;  and  by  God's  allowing 
him  power  over  those  who  provoke  Him.  When  tlie  traitor  had  re- 
ceived the  sop,  then  Satan  entered  into  him.  He  was  in  him  before ; 
but  his  agency  was  under  restraints.  These  restraints  were  then  all 
taken  away,  and  the  devil  had  his  victim  entirely  to  himself.  Israel 
would  have  none  of  him,  so  he  gave  them  up  to  their  owti  hearts' 
lust.  All  who  walk  according  to  the  course  of  this  world,  walk  ac- 
cording to  the  prince  of  the  power  of  the  air,  the  spirit  that  now 
worketh  in  the  children  of  disobedience.  They  may  imagine  them- 
selves to  be  free,  and  many  of  them  make  a  figure  in  the  eye  of 
sense;  but  faith  sees  them  taken  captive  by  the  devil  at  his  will,  and 
held  in  the  vilest  subjection ;  he  is  their  prince ;  yea,  according  to  the 
apostle  he  is  the  God  of  this  world ;  and  in  reality  they  not  only  obey, 
but  worship  him. 

— Secondly,  he  sees  his  approach :  "  He  cometh."  Not  personally ; 
so  he  had  come  to  him  in  the  wilderness  and  been  foiled ;  but  in  his 
instruments.  In  Judas  that  betrayed  him;  in  Peter  that  denied  him ; 
in  his  disciples  that  forsook  him  and  fled  ;  in  Herod  that  threatened 
him  ;  in  Pilate  that  condemned  him  ;  in  the  Jews  that  clamored  for 
his  blood  ;  and  in  the  Romans  that  shed  it.  "  One  of  you,"  says  our 
Lord,  "  is  a  devil ;"  he  gives  him  the  name,  because  he  bore  his 
image  and  did  his  work.  "  The  devil,"  we  read,  "  shall  cast  some 
of  you  into  prison."  Is  the  devil  a  justice  of  the  peace  ?  No ;  but  if 
he  acts  unrighteously  and  cruelly,  the  justice  of  the  peace  is  the 
devil.  The  devil  is  not  Voltaire ;  but  by  poisoning  and  destroying 
the  souls  of  men,  Voltaire  is  the  devil,  who  was  a  murderer  from  the 
beginning,  and  abode  not  in  the  truth. 

— Thirdly,  he  is  confident  of  the  result  of  the  conflict :  "  And  hath 
nothing  in  me."  He  has  enough  in  us.  First,  enough  of  guilt.  Hence 
he  can  alarm  and  dismay  us.  In  the  conscience  of  some  he  produces 
such  terror  and  anguish  that  the  man  chooses  strangling  and  death 
ratlier  than  life.  He  is  also  the  accuser  of  the  brethren,  and  in  their 
sins,  and  the  sins  even  of  their  holy  things,  he  finds  enough  against 
them  to  perplex  and  distress  them  in  their  afflictions,  and  in  their  ap- 
proaches to  God.  But  he  could  find  no  guilt  in  Jesus,  and,  therefore, 
he  could  stir  up  no  feeling  of  self-remorse  or  despair.  Secondly, 
enough  of  cormption.  Plence  he  can  easily  draw  us  aside  by  laying 
hold  of  our  envy,  pride,  avarice,  impatience.  Owing  to  the  remains 
( f  unmortified  passions,  or,  as  the  apostle  calls  it,  the  sin  thatdwelleth 
in  us,  we  are  always  in  danger  from  outward  things.  We  may  be 
ensnared  by  our  dress,  our  table,  our  business,  and  our  friends ;  what 
is  innocent  and  good  itself,  may  become  to  us  injurious  and  evil.  Here 
The  sparks  fall  upon  tinder.  But  there  was  nothing  inflammable  in 
him,  and,  therefore,  no  unhallowed  fire  could  be  kindled.  He  was 
the  Holy  One  of  God.    '•  He  did  no  sm,"  and  "  in  him  uas  no  sin  I" 


134  MARCH  29. 

a  proof  that  if  he  was  stricken,  smitten  of  God,  and  afflicted,  he  waa 
wounded  for  our  transgressions,  and  bruised  for  our  iniquities;  the 
chastisement  of  our  peace  was  upon  him,  and  with  his  stripes  we  are 
healed.  We  also  see  that  there  must  be  a  great  difference  between 
him  and  ourselves,  as  to  moral  danger.  He  was  safe  every  where, 
and  in  all  circumstances.  We  must  watch  and  pray,  lest  we  enter 
into  temptation  ;  the  spirit,  indeed,  is  willing,  but  the  flesh  is  weak. 


March  29. — "  God  hath  not  appointed  us  to  wrath,  but  to  obtain  salratioa 
by  our  Lord  Jesus  Christ." — 1  Thessalonians,  v,  9. 

— No  :  "  he  has  not  appointed  us  to  wrath."  He  might  have  done 
it.  We  deserved  it,  and  were  by  nature  children  of  wrath,  even  as 
others.  But  He  has  delivered  us  from  ihe  wrath  to  come.  We 
have  trials,  but  there  is  no  curse  in  them.  They  come  from  a  Father 
who  corrects,  not  from  a  judge  who  punishes.  We  may  sometimes 
fear  his  wrath,  but  this  is  our  infirmity.  Flesh  cries,  do  not  condemn 
me ;  but  faith  says,  There  is  no  condemnation  to  them  that  are  in 
Christ  Jesus. 

— But  "  to  obtain  salvation.'"  We  are  often  said  to  be  saved  already ; 
and  we  are  so  as  to  our  state,  but  not  as  to  possession  and  enjoyment. 
This  is  a  future  blessedness.  It  is,  indeed,  begun  here;  but  that 
which  is  held  up  to  the  hope  of  the  believer,  is  the  accomplishment 
of  all  that  God  has  promised — the  reception  of  the  soul  at  death ; 
the  resurrection  of  the  body  at  the  last  day  ;  the  glorification  of  the 
whole  man  for  ever.  Oh  !  what  an  object  of  expectation  !  How  poor 
and  pitiful  is  every  thing  seen  and  temporal,  compared  with  this  ! 
Some  are  destined  to  shine  in  courts ;  some  to  stride  over  the  heads 
of  others  ;  some  to  amass  heaps  of  shining  ore;  but,  if  a  Christian, 
thou  art  destined  to  an  inheritance  beyond  the  skies,  and  a  crown  of 
glory  that  fadeth  not  away.  What  is  life,  however,  indulged  and 
endowed,  that  is,  at  its  best  estate,  altogether  vanity  !  What  are  the 
pleasures  of  sin  for  a  season  !  What  are  riches  and — death  !  a  title 
and — damnation  at  the  end  of  it !  And  what  are  losses  and  afflictions 
to  a  man  who  is  going  to  obtain  salvation! 

But  by  what  medium  will  he  acquire  it?  "  Through  our  Lord 
Jesus  Christ."  To  seek  it  in  any  other  way  is  a  vain  pursuit.  There 
is  salvation  in  none  other.  I  am  the  way,  said  He,  the  truth,  and 
the  life  :  no  man  cometh  unto  the  Father  but  by  me.  Yea,  it  is  not 
only  useless,  but  sinful.  It  opposes  God's  revealed  will  and  express 
command;  it  robs  the  Lord  Jesus  of  his  highest  glory;  it  frustrates 
his  grace,  and  makes  Him  to  be  dead  in  vain.  Much  comes  to  some 
through  others.  We  have  had  friends  and  benefactors,  but,  after  all, 
what  have  they  done  for  vis  ?  What  self-denial  have  they  exercised  ? 
What  sufferings  have  they  endured?  But  lie  knew  what  AA'ould  be 
required  of  Him  in  opening  for  us  a  passage  to  glory.  Yet  He 
readily  consented,  and  said,  Lo  !  I  come.  Behold,  and  see  if  ever 
tliere  was  sorrow  or  love  like  his;  He  became  poor  that  we  might 
be  made  rich,  and  died  that  we  might  live. 

The  apostle  does  not  forget  to  tell  us,  that  we  are  appointed  to 
obtain  this  salvation  through  our  Lord  Jesus  Christ.  As  men  we  are 
not  the  creatures  of  cliance.     There  is  an  appointed  time  to  man 


MARCH  30.  135 

upon  earth ;  and  He  has  appointed  the  boundtj  of  our  habitation. 
And  as  Christians,  are  we  the  offspring  of  contingency?  Is  conver- 
eion  a  happy  accident  ?  It  is  the  worlc  of  God,  and  He  does  nothing 
without  foretcnowledge  and  design.  Four  things  may  be  observed 
with  regard  to  this  appointment.  The  earliness  of  it — in  hope  of 
eternal  life,  which  God,  Avho  cannot  lie,  promised  before  the  world 
began.  The  fi-eeness  of  it — it  was  not  founded  on  the  foresight  of 
any  worthiness  or  works  of  ours ;  He  hath  saved  us,  and  called  us, 
not  according  to  our  works,  but  according  to  his  own  purpose  ancl 
grace  given  us  in  Christ  Jesus  before  the  world  began.  Its  efficiency — 
it  will  not,  cannot  fail  ;  the  counsel  of  the  Lord  standeth  for  ever.  "  I 
will  make  an  everlasting  covenant  with  them,  that  I  will  not  turn 
away  from  them  to  do  them  good ;  but  I  will  put  my  fear  in  their 
hearts,  that  they  shall  not  depart  from  me."  Its  appropriation — 
blessed  are  the  poor  in  spirit,  for  theirs  is  the  kingdom  of  heaven. 
Blessed  are  they  that  mourn.  Blessed  are  they  that  hunger  and 
thirst  after  righteousness.  Go  back  from  effects  to  causes.  Prove 
your  calling,  and  thus  make  your  election  sure. 

And  remember  one  thing ;  be  simple,  and  receive  the  kingdom  of 
God  as  a  little  child,  not  only  as  to  doctrines,  but  as  to  its  invitations 
and  promises.  The  writer  one  day  attended  the  dying  bed  of  a 
young  female.  I  have  little,  said  she,  to  relate  as  to  my  experience. 
I  have  been  much  tried  and  tempted,  but  this  is  my  sheet  anchor ; 
He  has  said.  Him  that  cometh  unto  me  I  will  in  no  wise  cast  out. 
I  know  I  come  to  Him,  and  I  expect  that  He  will  be  as  good  as 
his  word.  Poor  and  unworthy  as  I  am.  He  will  not  trifle  with  me, 
or  deceive  me.  It  would  be  beneath  his  greatness,  as  well  as  his 
goodness.     I  am  at  his  feet,  and  you  have  often  said : 

"  'Tis  joy  enough,  my  All  in  all,  I  "  Thou  wilt  not  let  me  lower  fall, 

"  At  tliy  dear  feet  to  lie ;  |  "  And  none  caa  higher  fly." 


March  30. — "  When  they  saw  Hiru,  they  besought  Him  that  He  would 
depart." — 3Iatthew,  viii,  34. 

He  had  now  entered  the  country  of  the  Gadarenes,  and  cured  two 
demoniacs.  The  people  should  have  deemed  themselves  honored  by 
his  presence,  and  have  thanked  Him  for  relieving  their  wretched 
neighbors  from  the  most  dreadful  malady.  But  He  had,  in  correc- 
tion of  an  unlawful  traffic,  destroyed  their  swine.  They,  therefore, 
preferring  their  sins  to  their  souls,  feared  and  hated  Him,  and  de- 
sired Him  to  withdraw.  He  took  them  immediately  at  their  woid, 
and  went,  and  returned  no  more.  Oh  !  when  He  comes  to  us,  and 
convinces  us  of  sin,  and  reproves  us  for  our  evil  passions  and  vile 
courses ;  when  He  comes  and  makes  us  uneasy  by  the  admonitions 
of  conscience,  of  friendship,  of  Scripture,  of  Providence,  and  instead 
of  yielding  to  his  merciful  design,  we  regard  Him  as  an  irksome 
intruder,  and  entreat  Him  (and  He  hears  our  meaning  without  speech) 
to  leave  us,  He  will  comply  with  our  desire,  and  say,  They  are  joined 
to  idols,  let  them  alone,  and  wo  unto  them  when  I  depart  from  them ! 
This  is  an  awful  truth. 

But  it  is  an  equally  pleasing  one,  that  if  we  desire  his  presence,  He 
will  indulge  our  wish.  And,  therelbre,  when  the  two  disciples,  going 
to  Emmaus,  reached  the  village  whither  they  went,  and  He  made  as 


130  MARCH  31. 

if  He  would  have  gone  farther,  they  constrained  Him,  saying.  Abide 
with  ns,  for  it  is  toward  evening,  and  the  day  is  far  spent.  And,  it  is 
said,  He  went  in  to  tarry  ^vith  them.  So  when  the  women  of  Samaria 
had  persuaded  many  of  their  neighbors  to  come  to  the  well  to  see 
Him,  they  besought  Him  that  He  would  tarry  with  them :  and  He 
abode  there  two  days. 

Savior  Jesus !  cast  me  not  away  from  thj^  presence,  and  take  not 
thy  Holy  Spirit  from  me.  Thou  art  all  in  all!  Come  and  dwell  in 
our  country;  come  and  dwell  in  our  churches;  come  and  dwell  in  our 
houses ;  come  and  dwell  in  our  hearts,  for  ever ! 

"  I  cannot  bear  thine  absence,  TiOrd  ; 

"  My  life  expires  if  thou  depart : 
"  Be  thou,  my  heart,  still  near  my  God, 

•'  And  thou,  my  God,  be  near  my  heart." 


March  31.—"  But  that  the  world  may  know  that  I  love  the  Father;  and 
as  the  Father  gave  me  commandment,  even  so  I  do.    Arise,  let  us  go  hence." 

John,  xiv,  31. 

When  He  says,  "  Arise,  let  us  go  hence."  He  shows  his  readiness 
to  suffer.  ''  I  will  not  wait  for  the  enemy ;  I  will  go  and  meet  him. 
I  will  go  to  the  place  where  Judas  will  look  for  me.  I  will  go  to  the 
garden  of  Gethsemane,  where  I  am  to  agonize ;  and  from  thence  to 
Calvary,  where  I  am  to  die,  I  have  a  baptism  to  be  baptized  with, 
and  how  am  I  straitened  till  it  be  accomplished  !"  We  always  see 
in  Him  this  disposition,  a  proof  that  He  was  not  compelled  to  engage; 
that  he  did  not  undertake  the  case  from  ignorance ;  and  that  He  did 
not  repent  of  his  work,  even  in  the  sight  of  enduring  all  iiS  expensive- 
ness  of  wo ;  He  loved  us,  and  gave  himself  for  us. 

Yet  this  alacrity  was  not  rashness,  but  obedience,  "  As  the  Father 
gave  me  commandment."  Though  in  his  higher  character  He  had 
the  disposal  of  Himself;  in  his  human  nature,  and  in  his  mediatorial 
office,  He  was  obedient  unto  death,  even  the  death  of  the  cross.  He 
felt  no  inconsistency  in  this,  and  why  should  we?  No  man  taketh 
my  hfe  from  me.  I  lay  it  down  of  myself;  I  have  power  to  lay  it 
down,  and  I  have  power  to  take  it  again.  This  commandment  have 
I  received  of  my  Father.  So  mistaken  should  we  be  in  supposing 
that  the  Father  was  less  disposed  to  save  us  than  the  Son,  or  that  his 
love  was  purchased  by  that  death  which  was  really  the  effect  of  it, 
and  designed  to  be  the  medium  through  which  it  should  operate. 
Herein  God  hath  commended  his  love  toward  us,  in  that  while  we 
were  yet  sinners  Christ  died  for  us.  And  therefore  did  the  Father 
bve  Him,  because  He  laid  down  his  life  that  he  might  take  it  again; 
and  for  the  sufiering  of  death,  He  crowned  Him  with  glory  and  honor. 
Though  there  was  scmclhing  here  peculiar  in  our  Savior's  obedience, 
there  is  something  also  exemplary  in  it.  He  did  not  expose  Himself 
heibre  his  hour  was  come,  but  cheerfully  submitted  to  the  divine  will 
when  it  was  come.  So  we  are  not  to  turn  aside  in  search  of  trials, 
but  to  talce  up  our  cross  when  it  is  fairly  in  our  wRy.  We  are  not  to 
be  impatient  to  suffer,  but  when  we  are  called  to  it,  the  call  should 
bear  us  up,  and  bear  us  through,  for  God  is  with  us. 

And  this  obedience  resulted  from  love — "  1  love  the  Father."  I  de- 
light, said  He,  to  do  tliy  Avill ;  yea,  thy  law  is  within  my  heart.    My 


APRIL  1.  137 

meat  is  to  do  the  will  of  Him  that  sent  me,  and  to  finiijh  his  work.  Hig 
l)€ople,  in  their  measure  and  degree,  can  say  the  fjame.  As  obedience 
IS  the  best  evidence  of  love,  so  love  is  the  best  spring  of  obedience.  It 
is  love  that  makes  it  pleasant  to  ourselves,  and  acceptable  to  God. 
With  Him  nothing  can  be  a  substitute  for  it.  Indeed,  we  ourselves, 
in  the  conduct  of  our  fellow  creatures  toward  us,  judge  not  by  the 
bulk  of  the  action,  but  the  disposition  from  which  it  proceeds.  The 
estimate  is  taken,  not  from  the  service,  but  the  principle ;  not  from 
what  is  given,  but  from  what  is  implied.  The  smallest  donation  is 
welcomed  as  a  token  of  cordial  regard;  while,  like  God,  we  abhor 
"  the  sacrifice  where  not  the  heart  is  found." 

Jesus  would  have  all  this  known,  not  to  his  disciples  only,  but  to 
others — and  to  all :  "  But  that  the  world  may  know  that  I  love  the 
Father,  and  as  the  Father  gave  me  conmiandment,  even  so  I  do. 
Arise,  let  us  go  hence."  And  the  world  ought  to  know  it,  and  in  due 
time  will  laiow  it.  They  are  deeply  concerned  in  it.  At  present  a 
very  large  majority  of  mankind  have  never  heard  of  his  name,  or  of 
his  salvation.  But  his  cause  is  spreading.  The  Scriptures  aie  en- 
tering all  languages.  Missionaries  are  visiting  all  climes.  The 
church  is  praying  that  his  word  may  have  free  course  and  be  glori- 
fied. And  God  has  said,  "  It  is  a  light  thing  that  thou  shouldest  be 
my  servant,  to  raise  up  the  tribes  of  Jacob,  and  to  restore  the  pre- 
served of  Israel;  I  will  also  give  thee  for  a  light  to  the  Gentiles,  that 
thou  mayest  be  my  salvation  unto  the  ends  of  the  earth."  It  must 
therefore  by-and-by  be  said,  without  a  figure,  "  Behold !  the  w^orld  is 
gone  away  after  Him." 

But  blessed  are  our  eyes,  for  they  see,  and  our  ears,  for  they  hear. 
We  already  know  these  tilings.  But  how  do  we  know  them  ?  Do 
we  feel,  as  well  as  understand  them?  Are  we,  like  a  December's 
night,  as  cold  as  we  are  clear  ?  Shall  we  be  found  in  the  number 
of  those  who  behold,  and  wonder,  and  perish  ?  Or,  filled  with  admi- 
ration, and  gratitude,  and  confidence,  and  zeal,  are  we,  beholding  as 
in  a  glass  his  glory,  changing  into  the  same  image,  from  glory  to 
glory,  even  as  by  tlie  Spirit  of  the  Lord  ? 


April  1.—"  His  sweat  was  as  it  were  great  drops  of  blood  falling  down 
to  the  ground." — Luke,  xxii,  44. 

It  is  a  question  whether  this  sweat  was  blood  comparatively,  i,  e. 
whether  it  resembled  blood,  whose  drops  are  denser,  heavier,  and 
larger  than  those  of  common  perspiration,  or  really  blood.  The  latter 
is  possible,  and  there  have  been  instances  of  it  well  authenticated, 
and  the  opinion  early  and  generally  prevailed,  and  nothing  was  more 
common  among  the  fathers  than  to  consider  this  as  one  of  the  times 
when  He  bled  for  us,  each  of  his  pores  as  a  kind  of  wound,  flowing 
with  that  blood  Avithout  w^iich  there  is  no  remission.  It  is,  perhaps, 
impossible  to  determine  this  absolutely.  But  even  allowing,  what  we 
by  no  means  consider  as  proved,  that  it  was  only  blood  in  resemblance, 
it  must  have  been  most  extraordinary.  For  He  vras  abroad  in  the 
open  air,  upon  the  cold  ground,  the  night  far  advanced,  and  the  wea- 
tlier  chilling,  for  the  high  priest's  servants  made  a  fire  to  warm  them- 


138  APRIL  2. 

selves;  here  was  enough  to  have  checked  perspiration  ;  yet  his  sweat 
was,  as  it  were,  great  drops  of  blood  falling  down  to  the  ground  ! 

And  what  could  have  caused  it?  Surely  not  the  mere  circumstance 
of  dying.  Socrates,  Seneca,  did  not  sweat  thus ;  they  were  cool 
and  cahn.  Look  at  the  martyrs,  and  even  those  of  the  more  timid 
eex,  they  were  tranquil  in  the  prospect,  and,  in  many  instances,  came 
forth  from  prison  smiling,  and  blessed  tiie  instrument  of  death.  Yes 
but  they  had  not  to  contend  with  the  powers  of  darkness ;  but  thia 
was  their  hour,  and  the  power  of  darkness.  They  had  not  to  bear 
the  sins  of  others,  nor  yet  their  own  ;  whereas  the  Lord  laid  on  Him 
the  iniquities  of  us  all. 

We  indulge  here  no  curious  speculations,  and  we  require  the  defi- 
nitions of  no  human  creeds,  but  neither  will  we  be  reasoned  out  of 
the  plain  language  and  meaning  of  the  Scriptures.  We  believe  God, 
and  not  as  some  believe  him,  i.  e.  as  a  jury  in  a  court  believe  the  tes- 
(imony  of  a  suspected,  a  discredited  witness,  relying  no  further  upon 
his  deposition  than  it  is  collaterally  supported,  and  thus  yielding  no 
honor  to  himself  We  do  not  found  our  belief  on  knowledge,  but 
derive  our  knowledge  from  belief.  We  believe  in  the  unerring  wis- 
dom and  veracity  of  God,  and  he  has  told  us  that  Christ  also  suflered 
for  sins,  the  just  for  the  unjust ;  that  He  bore  our  griefs,  and  carried 
our  sorrows;  that  the  chastisement  of  our  peace  was  upon  Him,  and 
that  by  his  stripes  we  are  healed. 

Men  think  lightly  of  sin,  but  an  awakened  conscience  feels  it  a 
burden  too  heavy  to  bear.  It  has  made  the  whole  creation  groan. 
But  see  Jesus  bearing  it  in  his  own  body,  and  his  sweat  falls  as  great 
drops  of  blood  down  to  the  ground  !  What,  then,  if  you  should  bear 
it  in  your  own  person,  O  sinner  !  Why  it  will  sink  thee  to  the  lowest 
hell.  But  bear  it  you  must,  if  you  reject  or  neglect  him,  for  there 
remaineth  no  more  sacrifice  for  sin.  He  that  believeth  on  the  Son  of 
God  hath  everlasting  life ;  and  he  that  believeth  not  the  Son  of  God, 
hath  not  life,  but  the  wrath  of  God  abideth  on  him.     But, 

"  Each  purple  drop  proclaims  there's  room, 
*'  And  bids  the  poor  and  needy  come." 

Oh  !  let  me  look  on  Him  who  sutTers  thus.     Oh  !  let  me  mourn  over 
my  sins,  which  caused  his  anguish. 

"  'Twere  you  that  pull'd  the  vengeance  down 

"  Upon  his  guiltless  head; 
"  Break,  break,  my  heart ;  and  burst,  my  eycsj 

"  And  let  my  sorrows  bleed  ?" 

But  let  me  also  rejoice.  That  bloody  sweat  proclaims  my  dis- 
charge from  condemnation,  and  tells  me  the  law  is  magnified  and 
made  honorable. 

And  can  I  help  loving  Him  ?  Love  begets  love.  And  what  can 
evince  love  like  suffering  ;  and  such  suflering,  and  for  such  wretches, 
and  nol  only  without  their  desert,  but  their  desire !  Lord !  what  wilt 
thou  have  me  to  do  ? 


April  2.—"  Then  asked  He  them  again,  Whom  seek  ye  ?  And  they  said, 
Jesus  of  Nazareth."— John,  xviii,7. 
Every  thing  here  is  remarkable. 
—In  the  very  iamily  of  Jesus  how^  wonderful  that  any  should  be 


APRIL  2.  139 

base  enono-h  to  betmy  Him!  But  here  we  find  Judas,  who  had  been 
caUed  to  the  apostleship,  and  invented  with  power  to  work  miracles, 
and  a  few  hours  before  had  partaken  of  the  holy  supper,  hcadmg  a 
band  of  men  and  officers,  which  he  had  obtained  from  the  chief  priest 
and  Pharisees,  and  betraying  his  Master  and  Benefactor  into  their 
hands  with  a  kiss  ,       ,        i   u    i 

—How  wonderful  was  the  courage  of  Jesus,  who,  though  he  knew 
all  things  that  should  come  upon  him,  not  only  remained  in  the  place, 
but  came  forth  from  the  retreat,  and  presented  himself.  This  wa:3 
the  effect  of  a  love  stronger  than  death.     Perfect  love  casteth  out 

—How  wonderful  was  the  rebuke,  and  the  repulse,  which  his  ene- 
mies met  with.  No  sooner  did  he  pronounce  the  words,  "  I  am  he," 
than  thev  went  backward,  and  fell  to  the  ground.  Whether  some 
rays  of  Mory  broke  from  his  sacred  body,  or  whether  he  immediately, 
by  his  power,  impressed  their  minds,  we  know  not ;  but  surely  here 
was  enough  to  induce  them  to  discontinue  the  unhallowed  enter- 
prise. .  n  1-1 

—Yet,  how  wonderful,  that  in  a  few  moments  tliey  rise,  and  re- 
cover heart  enough  to  approach  him  a  second  time.  So  that  he  asks 
them  again,  Whom  seek  ye  ?  And  they  said,  Jesus  of  Nazareth. 
This  was  partly  the  influence  of  numbers.  A  man  alone  may  be 
often  easily  deterred  from  an  evil  action.  But  it  is  otherwise  where 
hand  joins  in  hand,  and  the  sinner  is  seen  and  supported,  and  stimu- 
lated or  reproached  by  his  fellow  creatures.  It  shows  us,  also,  the 
hardening  nature  of  sin.  When  the  men  of  Sodom  were  smitten 
with  blindness,  they  even  then  groped  by  the  wall  to  find  the  house 
where  the  heavenly  visitants  were.  Upon  the  removal  of  each  plague, 
when  Pharaoh  saw  there  was  respite,  he  hardened  his  heart.  And 
Ahaz,  in  his  affliction,  sinned  yet  more  and  more  against  God.  And 
of  how  many  may  it  be  said,  "  Thou  hast  stricken  them,  but  they 
have  not  grieved  ;  thou  hast  consumed  them,  but  they  have  refused 
to  receive  correction  ;  they  have  made  their  faces  harder  than  a  rock ; 
they  have  refused  to  return." 

Neither  means,  nor  even  miracles,  will  avail,  when  God  leaves  a 
man  to  himself.  Persons  often  think,  that  a  dreadful  event  will  do 
what  ordinances  have  failed  to  accomplish.  But  we  have  known 
many  who  have  been  stripped,  and  reduced,  and  yet  their  minds  have 
not  been  humbled  btfore  God.  They  have  resembled  fractions  of 
ice,  or  stone,  broken,  but  not  changed,  each  piece  retaining  the  cold- 
ness and  hardness  of  the  mass.  They  think  that  a  spectre  would  be 
much  more  efficacious  than  a  preacher.  Vain  hope  !  if  they  hear 
not  Moses  and  the  prophets,  neither  would  they  be  persuaded  though 
one  rose  from  the  dead. 

O  thou  God  of  all  grace,  fulfil  in  my  experience  the  promise,  A  , 
new  heart,  also,  will  I  give  you,  and  a  new  spirit  will  I  put  within  [ 
you,  and  I  will  take  away  the  stony  heart  out  of  your  flesh,  and  II 
will  give  you  a  heart  of  flesh.  And  I  will  put  my  spirit  within  you,! 
and  cause  you  to  walk  in  my  statutes,  and  j-e  shall  keep  my  jm^.g- 
ments,  and  do  them." 


140  APRIL  3. 

April  3. — "Jesus  answereJ,  I  have  told  you  I  am  he :  if  therefore  ye  seek 
me,  let  these  go  their  way." — John,  xviii,  ii. 

Here  we  sue  the  Savior's  readiness  to  sufler.  Pie  makes  not  the 
least  attempt  to  escape  from  the  hands  of  iiis  enemies ;  but  tells 
them  a  second  time  tliat  he  was  the  victim  they  sought  after,  and 
yielded  himseh'  up  to  be  bound  and  led  away  without  murmuring  or 
complaint.  This  willingness  was  magnified  by  the  greatness  of  his 
sufferings,  his  knowledge  of  all  lie  was  to  endure,  his  deserving  it 
not,  but  bearing  it  for  others,  and  his  power  of  escape. 

Here  we  see  his  tenderness  toAvard  his  disciples.  He  would  not 
have  them  die,  or  suffer,  or  at  present  even  be  apprehended  and  alarm- 
ed. They  were  unable  to  bear  it,  and  could  not  follow  Him  now.  He 
has  the  same  heart  still,  and  from  this  instance  of  his  conduct  we 
may  conclude  that  He  will  suffer  no  affliction  to  befall  his  disciples, 
unless  for  some  wise  and  useful  purpose ;  that  He  will  sympathize 
with  them  in  tlieir  suffering ;  that  He  will  afford  them  support  and 
comfort,  and  in  due  time  wipe  away  all  their  tears. 

Here,  also,  we  see  his  authority  and  dominion  over  their  adversa- 
ries. We  are  mistaken  if  w^e  suppose  that  He  presented  a  request 
when  He  said.  If  ye  seek  me,  let  these  go  their  way.  A  request 
would  have  been  nothing  in  the  present  state  of  their  minds,  and  pro- 
vided, as  they  were,  with  officers,  and  an  armed  band  of  Roman  sol- 
diers. It  was  in  the  nature  and  force  of  a  command.  It  was  an 
absolute  injunction.  "  I  Avill  not  surrender  unless  these  are  allowed 
to  depart.  You  shall  not  touch  a  hair  of  their  head."  Accordingly 
they  make  not  the  least  objection,  and  suffer  them  to  retire  unmolested. 

This  was  in  character  with  his  whole  history.  In  his  penury  He 
always  displayed  his  riches ;  in  liis  deepest  abasement  He  emitted 
rays  of  his  glory.  The  manhood  was  seen ;  but  it  Avas,  so  to  speak, 
deified  humanity.  What  majesty  was  combined  with  the  humilia- 
tions of  his  birth,  and  of  his  death.  Does  He  here  submit  ?  It  is  a 
conqueror  demanding  his  own  terms,  and  obtaining  them. 

And  did  not  this  serve  to  enhance  the  sin  of  his  disciples  in  denying 
and  forsaking  Him.  They  were  overcome  by  the  fear  of  man.  But 
what  had  they  to  fear?  Did  they  not  here  see  that  their  enemies 
were  under  his  control,  and  could  do  nothing  without  his  permission  ? 
Did  He  not  here  obtain  for  them  a  passport,  insuring  their  escape  and 
safety  ?  Yet  they  have  not  courage  and  confidence  enough  to  declare 
themselves  on  liis  side,  and  to  stand  by  Him.  And  do  we  not  resem- 
ble them  ?  How  often  do  we  shnnk  back  from  the  avowal  of  our  prin- 
ciples, or  turn  aside  from  the  performance  of  some  trying  duty  ?  And 
wherefore?  We  also  yield  to  the  fear  of  man  that  bringeth  a  snare. 
Yet  what  can  mian  do  unto  us?  or  what  can  devils  do?  Satan  could 
not  sift  Peter,  nor  touch  an  article  of  Job's  estate,  till  leave  waa 
granted  him.  Our  foes  are  all  chained,  and  the  extent  of  their  reach 
13  determined  by  the  pleasure  of  Him  who  loved  us  well  enough  to 
die  for  us.  If  He  careth  for  us  it  is  enough.  When  shall  we  realize 
this,  and  go  on  our  v.-ay  rejoicing?  If  He  says  to  events,  "  Let  that 
man  succeed  in  his  calling,"  opposition  and  difficulties  are  nothing — 
lie  gets  forward  ;  the  blesang  of  the  Lord  makcth  rich.  If  He  sayg 
to  sickness,  "  Touch  not  that  individual,"  the  pestilence  may  walk 
in  darkness,  and  the  destruction  rage  at  noon-day ;  a  thousand  may 


APRIL  4.  141 

fall  at  his  side,  and  ten  thousand  at  his  right  hand,  it  shall  not 
come  nigh  him.  If  He  has  any  thing  more  tor  us  to  do  or  suffer, 
tnough  life  be  holden  by  a  rotten  thread,  that  thread  is  more  tharv 
cable :  we  are  immortal  till  our  change  come. 


"  Hast  thou  not  given  tliy  word, 
"  To  save  my  soul  from  death  ? 

•*  And  I  can  trust  my  Lord 
"  To  keep  my  mortal  breath. 


I'll  go  and  come, 
"  Nor  fear  to  die, 
"  Till  from  on  high 
Thou  call  me  home.' 


April  4. — "  Christ  died  for  us." — Romans,  v,  8. 
So  have  many.  All  those  who  have  paid  their  lives  to  the  injured 
laws  of  their  country,  have  died  for  us;  and  if  we  derive  not  improve- 
ment from  it  the  fault  is  our  ovrn.  The  world  drowned  in  the  deluge, 
perished  for  us.  The  JeAVs,  whose  carcasses  fell  in  the  wilderness,  suf- 
fered, as  the  apostle  tells  us,  as  ensamples  and  admonitions  to  us,  we 
have  buried  friends  and  relations;  but — 

"  For  us  they  languish,  and  for  us  they  die." 

That  husband  of  Tier  youth;  that  wife  of  his  bosom  ;  that  child  of 
their  love,  have  been  removed,  to  wean  their  hearts  from  earth,  and 
to  show  how  frail  they  are.  But  are  we  going  to  rank  the  death  of 
Christ  with  such  deaths  as  these  ?  We  would  rather  class  it  with 
that  of  an  apostle :  "  If  I  be  offered,"  says  Paul  to  the  Philippians, 
"  upon  the  sacrifice  and  service  of  your  faith,  I  joy  and  rejoice  Avith 
you."    This  was  noble.    But  av^^  Paul  ci-ucified  for  us  ? 

— No — "  It  is  Christ  that  died."  His  death  is  peculiar  and  pre- 
eminent— infinitely  peculiar  and  pre-eminent.  This  aat.s  indicated  by 
the  prodigies  that  attended  it.  But  on  these  we  shall  not  enlarge. 
Neither  shall  we  dwell  on  the  many  touching  circumstances  of  his 
death.  Such  a  tragical  representation  may  be  derived  from  the  his- 
tory as  would  draAV  tears  from  every  eye,  AA^hile  the  heart  may  be 
unaffected  Avith,  and  the  mind  even  uninformed  of,  the  grand  design 
of  his  death.    What  AA'as  ?A?'s? 

Some  tell  us,  that  it  was  to  confirm  the  truth  of  liis  doctrine  by  the 
testimony  of  his  blood,  and  to  suffer,  leaA^ing  us  an  example,  that  we 
should  follow  his  steps.  Now  this  is  true,  and  Ave  believe  it  as  fully 
as  those  Avho  will  go  no  further ;  but  the  question  is,  whether  this  be 
the  whole,  or  the  principal  part  of  the  design.  We  appeal  to  the 
Scriptures.  There  we  learn  that  He  died  for  us  as  an  expiation  ot 
our  guilt,  and  to  make  reconciliation  for  the  sins  of  the  people.  There 
we  see,  that  He  died  for  us,  as  a  sacrifice,  a  ransom,  a  substitute  ;  that 
He  redeemed  us  from  the  curse  of  the  law,  being  made  a  curse  for  us; 
that  He  once  suffered  for  sins,  the  just  for  the  unjust,  that  He  might 
bring  us  unto  God.  Exclude  this,  and  the  language  of  the  Bible  be- 
comes perfectly  embarrassing  and  unintellible.  Exclude  this,  and 
what  becomes  of  the  legal  sacrifices  ?  They  were  shadoAvs  Avithoui 
a  substance ;  they  prefigured  nothing ;  for  there  is  no  relation  betAveen 
them  and  his  death,  as  he  AA^as  a  martyr,  and  an  example ;  but  there 
is  a  full  conformity  betAveen  them  and  his  death,  as  he  Avas  an  atone- 
ment. Exclude  this,  and  hoAV  are  his  sufferings  to  be  accounted  for 
at  all?  for  He  did  not  die  for  the  sias  of  others,,  and  He  had  none  ol 
his  OAvn.    Where,  tlien,  is  the  God  of  judgment  ?    That  be  far  from 


142  APRIL  5. 

Him,  to  do  after  this  manner,  to  slay  the  righteous  with  the  wicked. 
So  far  the  Jews  reasoned  well ;  tliey  rejected  Him,  for  they  considered 
Him  stricken,  smitten  of  God,  and  afflicted.  And  so  He  was ;  but 
"  H(5  was  wounded  for  our  transgressions ;  He  was  bruised  for  uur  ini- 
quities ;  the  chastisement  of  our  peace  was  upon  Him ;  and  with  his 
stripes  we  are  healed.  AH  we,  like  sheep,  have  gone  astray ;  we  have 
turned  every  one  to  his  own  way,  and  the  Lord  hath  laid  on  Him  the 
iniquity  of  us  all."  Exclude  this,  and  with  what  can  we  meet  the 
conscience,  burdened  with  guilt?  With  what  can  we  answer  the 
mquiry.  How  shall  I  come  before  the  Lord?  With  what  shall  we 
wipe  the  tear  of  godly  grief?  But  we  have  boldness  to  enter  into  the 
holiest,  by  the  blood  of  Jesus.  Surely  He  hath  borne  our  grief,  and 
carried  our  sorrow.  His  death  was  an  offering  and  a  sacrifice  to  God, 
for  a  sweet-smelling  savor.  The  all-sufliciency  and  the  acceptable- 
ness  were  evinced  by  his  discharge  from  the  grave,  and  his  being  re- 
ceived up  into  glory.  There,  within  the  veil,  our  hope  finds  anchorage. 

"  Jesus,  my  great  High  Priest, 

"  Offer'd  his  blood,  and  died  ; 
"  My  guilty  conscience  seeks 

"  No  sacrifice  beside  : 
"  His  powerful  blood  did  once  atone, 
"  And  now  it  pleads  before  tiie  throne." 

But  even  this  is  not  all  the  design.  Christ  died  for  us,  not  only  to 
reconcile,  but  to  renovate;  not  only  to  justify,  but  to  sanctify.  The 
one  is  as  necessary  to  our  recovery  as  the  other,  and  equally  flows 
from  the  cro.>s.  For  He  gave  himself  for  us,  that  He  might  redeem 
us  from  all  iniquity,  and  purify  'linto  Himself  a  peculiar  people, 
zealous  of  good  works. 

"  Oh  !  the  sweet  wonders  of  that  cross, 

"  Where  God,  iny  Savior,  groan'd  and  died ' 
"  My  noblest  life  her  spirit  draws 
^  "  From  his  dear  wounds  and  bleeding  side  " 


April  5. — "  He  was  buried." — 1  Corinthians,  xv,  4. 

The  resurrection  of  our  Savior  necessarily  presupposes  his  death, 
but  not  his  burial.  His  burial  was  an  additional  thing ;  and,  as  his 
flesh  couhl  not  see  corruption,  seemed  an  unnecessary  one.  But  it  is 
worthy  of  our  notice. 

Who  begged  his  body  for  interment  ?  It  was  Joseph  and  Nicode- 
mus.  And  here,  can  we  help  remarking  these  petitioners  themselves  1 
Not  many  wise  men  after  the  flesh,  not  many  mighty,  not  many 
noble,  are  called;  but  these  men  were  of  distinguished  rank  and  con- 
dition in  life.  A  few  of  these  there  have  been  in  every  age  of  the 
church;  sufficient  to  show,  not  that  the  cause  of  Grod  depends  upon 
them,  but  to  redeem  religion  from  the  prejudice,  that  it  suits  the 
vulgar  only  ;  and,  also,  to  prove  the  power  of  divine  grace  in  coun- 
teracting temptation.  But,  down  to  this  period,  Joseph  and  Nicodemus 
had  not%een  persons  of  much  promise  ;  so  fiir  from  it,  that  they  were 
ashamed  and  afraid  to  have  their  regard  to  our  Lord  known,  when 
his  disciples  were  professing  their  resolution  to  follow  him  to  prison, 
and  to  death.  Behold  the  change  !  The  latter,  in  the  hour  of  trial, 
forsake  Him,  and  flee ;  the  former  come,  and  openly  acknowledge 
Him.    Let  us  all  seek  after  more  grace;  but  let  none  trust  in  them- 


APRIL  5.  143 

selves,  or  despise  others.  "  The  strong  may  be  as  tow,"  and  "  the 
feeble  may  be  as  David."  The  man  of  whom  we  now  think  nothing 
may  acquire  confidence  and  zeal,  and  not  only  pass  us  in  the  road,  but 
leave  us  very  far  behind  in  attainments  and  useluiness.  "  Who  hath 
despised  the  day  of  small  things?"  "  A  bruised  reed  shall  He  not 
break,  and  the  smoking  flax  shall  He  not  quench,  till  He  send  forth 
judgmeni  unto  victory." 

— Who  attended  as  mourners?  "The  women,  also,  which  came 
with  Him  from  Galilee,  followed  after,  and  beheld  the  sepulchre,  and 
how  his  body  was  laid."  With  us  some  days  elapse  before  interment ; 
but  here  only  two  hours  were  allowed  between  his  execution  and  his 
burial.  If  indeed,  his  body  had  not  been  implored  by  Joseph  and 
Nicodemus,  It  would  have  been  interred  at  Golgotha — thrown  mto  a 
hole,  dug  under  the  cross. 

— Who  carried  the  sacred  corpse  we  know  not ;  but  they  had  not 
far  to  bear  it — "  for  the  sepulchre  was  nigh  at  hand."  This  was  not 
a  grave  of  earth,  but  of  stone,  and  hewn  out  of  a  rock.  Thus  there 
was  only  one  avenue  leading  to  it;  no  one,  therefore,  could  approach 
it  from  the  sides,  or  behind ;  and  the  entrance  was  watched,  guarded, 
and  sealed.  It  was  also  a  new  tomb,  in  which  never  man  was  laid. 
And  here,  again,  we  see  the  hand  of  God;  for  had  there  been  other 
bodies,  some  would  have  pretended  collusion,  and  the  evidence  could 
not  have  been  so  simple  and  complete  as  it  now  was,  when  the  body 
lay  alone  there.  Finally,  it  was  not  his  own.  His  followers  are  mad 
after  the  honors  and  riches  of  the  world ;  bu^,  living  and  dying.  He 
had  not  where  to  lay  his  head.  He  v.'-as  born  in  another  man's  house, 
and  was  buried  in  another  man's  grave. 

— But  why  was  He  buried  at  all  ?  First.  His  burial  was  an  ad 
ditionil  confirmation  of  his  death,  upon  which  every  thing  depended. 
An  examination  was  m.ade  while  he  was  upon  the  cross ;  and  finding 
him  dead  already,  they  brake  not  his  legs,  but  a  soldier  pierced  his 
side,  and  forthwith  came  there  out  blood  and  water.  But  now  his 
mouth,  and  nostrils,  and  ears,  were  all  filled  with  the  odors  and  spices — 
and  who  can  question  a  man's  death  when  he  is  buried  ?  Secondly. 
It  was  the  completion  of  his  humiliation.  "  They  have  brought  me 
into  the  dust  of  death."  "Now,  that  He  ascended,  what  is  it  but  that 
He  descended  first  into  the  lowest  parts  of  the  earth  ?"  Thirdly.  By 
this.  He  sanctified  the  grave,  and  prepared  it  for  his  people.  They 
would  have  been  afraid  to  go  in,  but  He  entered  it  before  them.  They 
can  lie  in  this  bed  after  Him.  He  has  freed  it  from  every  horror. 
He  has  softened  it,  and  made  it  easy  for  them. 

— "And  there  was  Mary  Magdalen,  and  the  other  Mar}^,  sitting 
over  against  the  sepulchre."  Let  us  sit  by  them,  and  contemplate. 
Tliere  lies  in  that  rock  He  who  made  it.  Tlier-e  are  sealed  up  the 
lips  which  said.  Come  unto  me,  all  ye  that  labor  and  are  heavy  ladeii, 
and  I  will  give  you  rest.  There  are  closed,  the  eyes  which  always 
beamed  compassion,  and  wept  for  human  wo.  There^  cold,  are  the 
hands  which  were  laid  on  little  children,  1o  bless  them,  and  that  de- 
livered the  widow's  son  to  his  mother.  There  lies  the  Life  of  the 
world,  and  the  Hope  of  Israel.  He  was  fairer  than  the  chiKlren  of 
men — He  was  the  image  of  the  invisible  God — He  went  about  doin^ 
good — He  was  rich,  and,  for  our  sakes,  became  poor. 


144  APRIL  6. 

"Come,  saiuts,  and  drop  a  tear  or  two, 
"  For  Him  who  groau'd  beneath  your  load  , 

"He  shed  a  thousand  drops  for  you, 
'A  thousand  drops  of  richer  blood  " 

On  the  tombs  of  mortals,  however  illustrious,  the  humbling  sen- 
tence is  inscribed,  "  Here  he  Z/es."  But  I  hear  the  angel  saying, 
"  Come,  see  the  place  where  the  Lord  /ay."  He  was  dead — but  is 
alive  again — and  because  He  lives,  we  shall  live  also. — 

"  Break  off  your  tears,  j-e  saints,  and  tell 

"  How  high  your  great  Deliv'rer  reigns  ; 
"Sing  how  He  spoil'd  the  hosts  of  hell, 

"And  led  the  monster.  Death,  in  chains. 
"  Say — '  Live  for  ever,  wondrous  King  I 

"Born  to  redeem,  and  strong  to  save.' 
"Then  ask  the  monster,  '  Where's  thy  sting! 

"And  Where's  thy  victory,  boasting  grave?'" 


April  6. — "  After  that  he  was  seen  of  above  five  hundred  brethren  at  once ; 
of  whom  the  greater  part  remain  unto  this  present;  but  some  are  fallen 
asleep." — 1  Corinthians,  xv,  6. 

As  the  resurrection  of  our  Lord  and  Savior  is  of  such  unspeakable 
importance,  it  cannot  be  too  clearly  and  fully  ascertained.  Now  tlie 
way  to  prove  a  fact,  is  to  call  in  evidence :  and  if  in  the  mouth  of  tAvo  or 
three  witnesses  every  word  shall  be  established,  what  shall  we  say 
when  we  meet  such  a  cloud  of  witnesses  as  the  apostle  here  brings 
forward — witnesses  the  most  competent — eye-witnessee ;  ear-witness- 
es ;  witnesses  who  even  handled  the  Word  of  Life — men,  not  of  hasty 
credence,  but  slow  of  heart  to  believe ;  men,  whose  despondence  was 
only  to  be  done  away  by  proof  the  most  undeniable,  and  upon  which 
they  hazarded  every  thing  dear  to  them,  and  braved  reproach,  and 
suffering,  and  death. 

— This  interview  took  place  in  Galilee,  where  our  Lord  had  princi- 
pally resided,  and  preached,  and  done  his  wonderful  works.  There 
He  was  best  known,  and  chiefly  foUoAved.  Before  his  death  he  had 
said,  "  After  I  am  risen  again,  I  will  go  before  you  into  Galilee."  On 
the  morning  of  his  resurrection,  we  find  the  angel  knew  of  this  de- 
sign ;  and,  therefore,  meeting  the  women,  he  said,  "  Go  quickly  and 
tell  his  disciples  that  He  is  risen  from  the  dead;  and,  behold,  He  goeth 
before  you  into  Galilee ;  there  shall  ye  see  Him  ;  lo  !  I  have  told 
you."  Influenced  by  this  authority,  "  the  eleven  disciples  went  away 
into  Galilee,  into  a  mountain  vdrere  Jesus  had  appointed  them."  From 
whence  it  appears  that  the  very  spot  had  been  named.  And,  from 
the  words  of  the  apostle,  it  is  certain  that  the  disciples  did  not  re- 
pair to  it  alone ;  but  having  made  knoAvn  among  their  connexions 
the  approaching  interview  w4th  a  risen  Savior,  they  enjoyed  the 
privilege  in  company  with  this  large  assembly.  "  He  was  seen  of 
above  five  hundred  brethren  at  once ;  of  whom  the  greater  part  re- 
main unto  this  present ;  but  some  are  fallen  asleep."  Every  thing 
here  is  striking. 

The  name — "Brethren."  O,  lovely  distinction!  When  will  it 
swallow  up  every  other?  When  shall  the  religious  world  remember 
that  all  real  Christians,  notwithstanding  their  differences,  are  all  jus- 
tified by  the  same  blood  ;    sanctified  by  the  same  grace ;   travelling 


APRIL  7.  145 

the  same  way  ;  heirs  of  the  same  glory ;  children  of  the  same  Father, 
of  whom  the  Avhole  family  in  heaven  and  earth  is  named  ? 

The  number — "  Above  five  hundred."  We  were  not  av>'are  that 
he  had  so  many  adherents.  In  Jerusalem  they  could  only  bring 
together  one  hundred  and  twenty.  But  there  were  more  in  the 
country.  Let  us  not  judge  of  our  Lord's  followers  by  a  particular 
place  or  party.  Let  us  remember  that  He  has  his  hidden  ones,  whom 
circumstances  may  never  bring  to  our  notice.  How  surprised  should 
we  be,  if  any  event  was  to  draw  them  together  from  their  various 
retreats.  "  These,  where  have  they  been  ?"  What  a  multitude,  then, 
which  no  man  can  number,  will  there  be,  when  they  shall  be  all  as- 
sembled, out  of  all  nations,  and  kindreds,  and  people,  and  tongues? 

The  ravages  of  time — "  Some  have  fallen  asleep."  And  no  won- 
der in  the  lapse  ot^  six-and-twenty  years.  Who  has  not,  during  such 
a  period,  been  summoned  to  the  grave  to  weep  there  ?  Whose  heart 
within  him  has  not  been  desolate  at  the  loss  of  friends  and  relations? 
Even  the  church  has  not  been  a  sanctuary  from  the  robber  and  spoiler. 
The  wise  and  the  good,  the  holy  and  the  useful,  the  followers  and 
witnesses  of  the  Redeemer,  have  finished  their  course  and  their  tss- 
timbny,  and  have  slept  the  sleep  of  death. 

Distinguished  preservations — "  The  greater  part  remain  unto 
this  present."  The  majority  of  five  hundred  spared  so  many  years ! 
when,  from  the  numberless  perils  of  hfe,  it  was  marvellous  that  any 
one  of  them  should  have  lived  even  a  iveek^  or  a  day!  Have  we  sur- 
vived othere?  Let  us  not  ascribe  it  to  our  own  care,  or  the  goodness 
of  our  constitution,  but  say,  with  Caleb,  when  so  many  carcasses  fell 
in  the  wilderness,  "  The  Lord  hath  kept  me  alive." 

And  let  us  be  concerned  that  protracted  life  be  devoted  to  Him,  who 
is  "  the  length  of  our  days,"  and  "  the  God  of  our  salvation." 


April  7. — "  Thou  wilt  not  leave  my  soul  in  hell,  neither  wilt  thou  suffer 
thine  Holy  One  to  see  corruption.  Thou  wilt  show  me  the  path  of  life:  in 
thy  presence  is  fullness  of  joy;  at  thy  right  hand  there  are  pleasures  for 
evermore." — Psalm  xvi,  10,  11. 

Our  Lord  tells  us  of  many  things  concerning  Himself,  not  only  in 
the  law  of  Moses,  and  in  the  prophets,  but  in  the  Psalms.  Some  have 
contended  that  He  is  immediately  regarded  in  every  passage.  This 
error,  arising  from  a  noble  truth  carried  too  far,  has  led  fhe  holders  of 
it  to  take  liberties  with  the  translation,  and  with  the  original  too.  We 
may  safely  follow  the  applications  of  the  Holy  Ghost ;  and  Ave  are 
sure,  from  the  language  of  Peter,  in  the  Acts  of  the  Apostles,  that,  in 
the  words  before  us,  David  speaks  of  the  Messiah,  or  rather  introduces 
the  Messiah  himself  as  the  speaker. 

Jesus  knew  that  he  was  to  suffer  and  die ;  but  He  knew,  also,  that 
death  could  not  feed  upon  Him.  He  knew  He  should  be  laid  in  the 
grave ;  but  He  knew,  also,  that  He  should  not  remain  there.  Thou 
wilt  not  leave  my  soul  in  hell.  Hell,  here,  does  not  mean  the  place 
of  the  miserable,  but  the  abode  of  the  dead.  This  He  entered,  but 
continued  not  long  enough  there  for  dissolution  to  commence :  "  Nei- 
ther wilt  thou  sufler  thine  Holy  One  to  see  corruption." 

The  path  of  life  was  his  passage  from  the  sepulchre  to  glory ;  from 
the  tomb  of  Joseph  to  the  palace  of  the  great  King.     This  path  no 

Vol.  I.  7 


146  APRIL  7. 

one  had  yet  trod.  Enoch  and  Elias  had  entered  heaven,  but  did  not 
go  in  from  the  grave.  Thousands  had  entered  heaven,  but  left  their 
Bodies  behind;  but  He  did  not  leave  his.  He  is,  therefore,  called  the 
firs^t  born  from  the  dead,  because  He  was  the  first  that  entered  heaven 
after  lying  in  the  grave.  He  was  the  first  born,  too,  in  the  dignity 
and  influence  of  the  life  He  realized.  Lazarus,  and  the  widow  of 
Nain's  son,  and  others,  though  they  were  revived,  died  again.  But 
He,  being  raised  from  the  dead,  dieth  no  more ;  death  hath  no  more 
dominion  over  Him.  He  lives  as  no  one  else  ever  lived,  or  ever  will 
live.  He  lives,  having  the  keys  of  hell  and  of  death.  He  lives  in 
the  possession  of  all  power  in  heaven  and  in  earth.  He  lives  as  our 
Head  and  Representative ;  as  the  source  of  all  spiritual  influence  ;  as 
the  Father  of  the  everlasting  age.  And  He  shall  see  his  seed,  and 
shall  prolong  his  days ;  and  the  pleasure  of  the  Lord  shall  prosper 
in  his  hand. 

And  because  He  lives,  we  shall  live  also.  His  resurrection  is  the 
model,  the  cause,  the  proof,  and  the  earnest  of  our  own.  For  there 
is  a  union  between  Christ  and  Christians,  by  which  they  are  federally 
and  vitally  one.  When,  therefore.  He  died,  they  were  crucified  with 
Him ;  and  when  He  arose  and  ascended,  they  were  quickened  toge- 
ther with  Him,  and  raised  up,  and  made  to  sit  with  Him  in  the 
heavenly  places.  And  though  their  bodies  return  to  the  dust,  iltey 
will  not  see  corruption  for  ever  ;  for  this  corruptible  shall  put  on  iii- 
corruption,  and  this  mortal  shall  put  on  immortality. 

The  believer,  therefore,  can  also  say.  Thou  wilt  show  me  the  path 
of  \\^e.  This  life  means  the  blessedness  reserved  in  heaven  for  the 
people  of  God  after  the  resurrection.  David  here  describes  it.  In  thy 
presence  is  fullness  of  joy;  at  thy  right  hand  there  are  pleasures  for 
evermore.  It  has  three  characters.  The  first  regards  its  source.  It 
flows  from  "  his  presence."  He  is  the  fountain  of  life,  and  the  supreme 
good  of  the  mind. 

The  second  regards  its  plenitude.  It  is  fullness  of  joy.  In  this 
vale  of  tears  every  pleasure  has  its  pain,  and  every  comfort  its  cross. 
We  pursue  satisfaction,  but  we  grasp  vanity  and  vexation.  We  look 
to  Jesus,  and  find  Him  the  consolation  of  Israel.  But  consolation 
supposes  trouble.  His  followers  are  described,  not  only  by  their  re- 
joicing, but  their  mourning — without  they  have  fightings,  and  within 
they  have  fears.  They  have  blessed  frames,  and  in  some  religious 
exercises  they  seem  to  be  partakers  of  the  glory  that  shall  be  revealed. 
And  so  they  are ;  but  it  is  by  a  glimpse,  a  taste,  a  drop — the  fullness 
is  above. 

The  third  regards  its  'permanency.  The  pleasures  are  for  ever- 
more.  Uncertainty,  as  well  as  deficiency,  attaches  to  every  thing 
here.  We  embrace  our  connexions,  and  lo !  they  are  gone.  We  set 
our  hearts  on  that  which  is  not. 

If  there  was  a  possibility  of  the  destruction  or  loss  of  the  blessed- 
ness above,  we  should  be  miserable  in  proportion  to  its  greatness. 
From  the  moment  of  knowing  it  the  thought  would  poison  all  the 
fullness  of  the  joy.  But  no ;  it  is  a  crown  of  glory  tliat  fadeth  not 
away.    It  is  everlasting  life ! 


APRIL  8.  147 

April  8.—"  If  by  any  means  I  might  attain  unto  the  resurrection  of  the 
dead." — Philippians,  iii,  11. 

Here  the  subject  of  consideration  is,  the  resurrection  of  the  dead! 
But  it  is  obvious  the  apostle  does  not  refer  to  it  as  an  event ;  for  as  an 
event  it  will  be  universal,  and  we  shall  be  the  subjects  of  it,  wliether 
we  are  willing  or  unwilling  ;  for  there  Avill  be  "  a  resurrection  of 
the  dead,  both  of  the  just  and  of  the  unjust."  But  he  refers  to  it  as  a 
privilege.  That  can  hardly  be  called  a  deliverance  that  takes  a  man 
out  of  a  bad  condition,  and  consigns  him  to  a  worse.  What  is  it  for  a 
criminal  to  be  led  out  of  prison  to  be  tried,  and  condemned,  and  exe- 
cuted ?  What  is  it  for  the  body  to  be  revived  and  not  renovated ;  in- 
heriting the  principles  of  all  the  evils  entailed  upon  it  by  sin,  and 
rendered  immortal  for  the  duration  of  misery.  The  grave  is  better 
than  hell.  But  while  some  will  come  forth  unto  the  resurrection  of 
damnation,  others  will  come  forth  unto  the  resurrection  of  life ;  a  re- 
surrection that  shall  change  the  vile  body,  and  fashion  it  like  the 
Savior's  own  glorious  body,  and  complete  ail  that  the  Savior  has  pro- 
cured for  us,  and  the  gospel  has  promised  to  us. 

With  regard  to  the  acquisition  of  a  share  in  this  blessedness,  the 
apostle  makes  use  of  language  that  implies  valuation,  difficulty, 
variety,  submission  :  ^^  If  by  any  means  I  might  attain  unto  the  re- 
surrection of  the  dead." 

— It  implies  valuation  of  the  object.  Things  may  be  important  in 
themselves,  and  not  prized  by  those  whom  they  concern.  And  we 
see  this  with  regard  to  the  blessings  of  the  gospel ;  f<)r,  though  they 
are  as  superior  to  all  Avorldly  good  as  the  heavens  are  higher  than  the 
earth,  yet  men  make  light  of  them  ;  and  were  we  to  judge  of  eternal 
salvation  by  the  regard  paid  to  it  by  the  multitude,  we  should  con- 
sider it  a  trifle  unworthy  a  moment's  serious  thought.  But  what  is  it 
in  the  view  of  awakened  souls  ?  The  "  pilgrim,"  when  leaving  the 
City  of  Destruction,  and  implored  by  his  friends  and  family  to  return, 
put  his  fingers  in  his  ears,  and  ran,  crying.  Life  !  lite  I  eternal  life ! 
Such  wait  for  the  Lord  more  than  they  that  watch  for  the  morning. 
They  hunger  and  thirst  after  righteousness.  They  count  all  things 
but  loss  for  the  excellency  of  the  knowledge  of  Christ  Jesus  their 
Lord.  "  Everything,"  says  Paul,  "  compared  with  this  is  nothing."' 
This  is  the  prize  of  my  high  calling.  If  I  miss  it  I  am  undone  for 
ever.  If  I  reach  it  the  possession  will  realize  all  my  hopes  and  de- 
sires. The  very  prospect,  as  I  can  make  it  my  own,  enlivens  and 
cheers  me  in  all  my  labors  and  sufferings.  "  If  by  any  means  I  might 
attain  unto  the  resurrection  of  the  dead." 

— It  implies  the  difficulty  of  the  acquirement.  All  excellent  things 
require  application  and  diligence  ;  and  he  who  rationally  expects 
success  must  be  determined,  and  bring  his  mind  to  exertion  and  en- 
durance. What  pains  and  patience  are  necessary  to  attain  human 
learning !  "  There  is  no  royal  way  to  geometry."  And  is  divine  wis- 
dom the  prey  of  the  idle  and  careless  ?  Must  we  labor  for  the  meat 
that  perisheth,  and  can  we,  without  labor,  obtain  that  meat  which 
endureth  unto  everlasting  life  ?  No,  says  the  Savior,  even  in  the  very 
passage  in  which  He  speaks  of  "  giving  it ;"  where  it  is  obvious, 
therefore,  that  the  giving  is  not  opposed  to  diligence,  but  desert. 

How   rCadeSl    thou?     "   ^'''""■'^    *'^    a-n^^ar'     ;»->     l^i    tKo    ^fyaif    /Toto  "     "    "W7f»rL- 


148  APRIL  a 

out  your  salvation  with  fear  and  trembling."  "  Fight  the  good  fighi 
of  faith,  and  lay  hold  on  eternal  life."  But  take  those  who,  in  their 
religion,  know  Jiothing  of  the  privations  and  hardships  of  the  soldier  ; 
nothing  of  the  unbending  alacrity  of  the  racer  ;  who  never  redeem 
their  time  ;  whose  day  is  only  distinguished  from  their  night  by  the 
substitution  of  sloth  for  sleep  ;  who  exercise  no  self-denial ;  who  never 
mortify  the  deeds  of  the  body;  whose  souls  do  not  follow  hard  after 
God  ;  would  it  not  be  perfectly  absurd  for  one  of  these  to  say,  "  U 
by  any  means  I  might  attain  unto  the  resurrection  of  the  dead  ?" 

— It  implies  variety  in  the  manner  of  reaching  glory.  This  docs 
not  apply  to  the  procuring  of  the  blessing.  This  is  done  already. 
Jesus  said,  as  He  expired,  "  It  is  finished."  He  made  peace  by  the 
blood  of  his  cross,  and  brought  in  everlasting  righteousness ;  and  all 
that  believe  on  Him  are  justified  from  all  things.  At  the  deluge, 
people  could  be  drowned  any  where,  but  there  was  only  one  ark.  Tlie 
way  of  salvation  has  been  always  the  same  from  the  beginning;  but 
the  methods  by  wdiich  this  salvation  is  applied  are  various.  Various 
are  the  means  employed  in  our  conversion,  and  various  are  the  courses 
of  duty  in  which  we  actually  obtain  the  promise.  All  the  Lord's 
people  obey  ;  for  he  is  the  author  of  eternal  salvation  only  to  them 
tliat  obey  him ;  but  they  are  called  to  obey  in  very  different  ways. 
One  is  required  to  act  the  Christian  in  single,  another  in  relative  lile. 
One  fills  a  public  station,  another  a  private.  Some  are  to  receive 
with  gratitude,  others  are  to  give  with  cheerfulness.  Some  must 
d'scharge  the  duties  of  prosperity,  others  those  of  adversity.  Our  suf- 
ferings, too,  \ary,  as  well  as  our  services.  One  glorifies  God  by  bear- 
ing reproach  and  persecution,  another  by  enduring  bodily  pain  and 
infirmities.  These  have  much  outward  trouble  ;  and  those  more 
inward  conflict ;  each  is  to  take  up  his  cross,  and  to  Ibllow  the  Lamb 
whithersoever  he  goeth.     For, 

Finally,  it  implies  submission ;  not  prescribing,  not  objecting,  but 
referring  every  thing  to  the  divine  pleasure.  "  If"  by  any  means  I 
might  attain  unto  the  resurrection  of  the  dead."  Whatever  they  arc, 
I  bow  to  them.  This  implicit  submission  is  necessary  to  evince  the 
earnestness,  and  even  sincerity  of  our  conviction.  Dr.  Chyne  often 
said  to  his  patients,  when  they  objected  to  the  strictness  of  his  regi- 
men, "  I  see  you  are  not  bad  enough  for  me  yet."  For  if  a  patient 
really  beheves  and  feels  his  disease  and  danger,  he  will  show  it  by 
readiness  to  yield  to  the  remedies  the  physician  enjoins,  however 
trying  they  may  be.  Here,  indeed,  the  great  contention  lies  wnth 
many.  It  does  not  regard  the  end  ;  they  would  have  heaven,  but 
r\ot  by  any  means;  it  must  be  by  those  of  their  own  devising  or 
choosing.  Are  not  the  rivers  of  Damascus  better  than  all  the  waters 
of  Jordan  ?  May  I  not  wash  in  them  and  be  clean  ?  But  when  a  man 
is  at  the  point  to  die — for  ever — he  will  acquiesce  in  any  means  of 
deliverance,  however  mysterious  to  his  reason,  however  humiliating 
to  his  pride,  however  adverse  to  his  sin  and  sloth.  God  will  have  the 
whole  management  of  our  case,  or  he  will  have  nothing  to  do  with  it. 
And  He  ought  to  have  it ;  for  this  submission  is  an  homage  due  to  his 
sovereignty.  We  have  no  claim  upon  Him ;  and  it  is  wonderful 
mercy  and  grace  that  he  will  save  and  bless  us  at  all.  We  owe  it 
also  to  liis  wisdom  and  goodness ;  for  though  he  is  a  Sovereign,  in 


APRIL  9.  149 

the  exercise  of  his  prerogative  he  does  not  act  arbitrarily,  but  doea 
all  things  well;  his  work  is  perfect.  The  issue,  too,  is  such  as  to  justify 
our  submission  to  any  means  in  securing  it.  In  earthly  things,  the 
Jioney  does  not  always  pay  for  the  sting,  nor  the  rose  for  the  thorna 
But  here  the  success  will  infinitely  more  than  remiuierate  all  our  ser- 
vices and  sacrifices.  And  the  success,  also,  is  sure.  How  many  cases 
are  there  in  which  means,  any  means,  may  be  used  in  vain !  The 
race  is  not  always  to  the  swift,'  nor  the  battle  to  the  strong.  In  every 
department  of  human  enterprise  the  successful  candidates  are  few. 
Yea,  the  event  m  no  other  pursuit  is  infallible.  But  if  you  are  like- 
minded  with  Paul,  you  need  not  fear  the  result.  The  gate  of  mercy 
was  never  yet  shut  against  a  returning  sinner.  Their  heart  shall 
live  that  seek  God. 


April  9. — "  Now,  if  we  be  dead  with  Christ,  we  believe  that  we  shall  also 
live  witi  him." — Romans,  vi,  8. 

The  death  and  the  resurrection  of  Christ  constitute  the  substance 
of  the  Gospel ;  and  our  concern  with  them  includes  more  than  our 
admitting  them  into  our  creed  as  doctrinal  truths.  They  must  be- 
come internal  principles,  and  produce  in  us  corresponding  effects. 
He  died,  and  we  must  be  dead ;  dead  to  the  law,  not  as  a  rule  of  hfe, 
but  as  a  covenant  of  works.  Dead  to  the  world ;  not  as  the  scene  of 
God's  wonderful  works,  nor  as  a  sphere  of  duty,  or  a  field  of  useful- 
ness, but  as  the  enemy  of  God  and  our  portion.  Dead  to  sin — this  in- 
cludes nothing  less  than  our  avoiding  it,  but  it  intends  much  more ; 
we  may  be  alive  to  it,  even  while  we  forsake  it.  But  we  must  no 
longer  love,  or  relish  it ;  and  thus  no  longer  live  in  it.  How  shall  we 
that  are  dead  to  sin,  live  any  longer  therein ! 

We  must  be  dead  with  Him.    We  are  dead  Vv^ith  Him  virtualhj. 
For  He  is  the  head  and  representative  of  his  church,  and  therefore     * 
what  He  did  for  his  people  is  considered  as  done  by  them.    We  are 
dead  with  Him  efficiently.    For  there  is  an  influence  derived  from 
his  cross  which  mortifies  us  to  sin,  and  this  influence  is  not  moral  only, 
consisting  in  the  force  of  argument  and  motive,  though  this  is  true ; 
and  nothing  shows  the  evil  of  sin,  or  the  love  of  the  Savior  like  Cal- 
vary.   But  it  is  spiritual  also.    He  died  to  purify  as  well  as  to  redeem  -, 
and  He  not  only  made  reconciliation  for  the  sins  of  the  people,  but  re- 
ceived gifts  for  men,  and  secured  the  agency  of  the  Holy  Spirit. -4-- 
There  is  no  real  holiness  separate  from  the  grace  of  the  cross.  There 
He  draws  all  men  unto  Him.    We  are  dead  with  Him  as  to  resem-  i 
blance.    We  are  planted  together  in  the  likeness  of  his  death,  and  ) 
therefore  our  death  is  called,  as  well  as  his,  a  crucifixion.    "  Know-  I 
ing  this,  that  our  old  man  is  crucified  with  Him,  that  the  body  of  sin  1 
might  be  destroyed,  that  henceforth  we  should  not  serve  sin."    1  am,  f 
says  the  apostle,  not  only  dead,  but  crucified  with  Christ.    That  mode  { 
of  dying  was  a  painful  one,  and  a  visible  one,  and  a  gradual  one, 
and  a  sure  one ;  for  the  moment  the  body  was  fastened  to  the  cross, 
it  w^as  as  good  as  dead ;  the  bones  might  be  broken  to  accelerate  the 
event,  but  it  was  never  taken  down  alive.    All  this  is  easily  applied 
to  the  crucifying  of  the  flesh,  with  the  affections  and  lusts. 

But  He  rose,  and  now  liv^es,  and  we  shall  live  with  Ilim.   That  is, 


150  APRIL  10. 

in  consequence  of  his  living.  Because  He  lives,  we  shall  live  also. 
For  we  are  quickened  together  with  Christ,  and  are  raised  up,  and 
made  to  sit  together  in  heavenly  places.  That  is,  in  his  company. 
Where  I  am,  there  shall  also  my  servant  be.  We  have  much  in 
heaven  to  endear  it.  How  delightful  will  it  be  to  join  our  friends  with 
all  their  infirmities  done  away.  But  to  depart,  to  be  with  Christ,  is 
far  better.  That  is,  in  fellowship  with  Him.  We  may  live  with 
another,  and  not  live  like  him.  We  may  be  with  another,  and  be- 
hold his  estate,  but  not  share  it.  But  when  He  who  is  our  Ui'e  shall 
appear  Ave  also  shall  appear  with  Him  in  glory.  I  appoint  unto  youj 
eays  He  to  liis  disciples,  a  kingdom,  as  my  Father  hath  appointed 
unto  me ;  that  ye  may  eat  and  drink  at  my  table  in  my  kingdom,  and 
sit  on  thrones  judging  the  twelve  tribes  of  Israel.  Even  our  vile  body 
chall  be  fashioned  like  his  own  glorious  body.  And  the  same  duration 
attaches  to  his  blessedness  and  ours.  I  am  alive,  says  he,  for  ever 
more,  and  our  end  is  everlasting  hfe. 

Finally,  Paul  believed  all  this.  And  let  us  do  the  same ;  but  let  us 
believe  it  as  he  did.  That  is,  let  us  believe  that  we  shall  live  with 
him  if  we  be  dead  with  him.  Some  believe  it  without  this.  But  their 
faith  is  only  presumption.  Whatever  they  rely  upon,  whether  their 
knowledge,  or  orthodoxy,  or  talking,  or  profession,  they  are  only  pre- 
paring for  themselves  the  most  bitter  disappointment,  if  they  are  not 
dead  unto  sin,  and  delivered  from  the  present  evil  world  j  for  if  any 
man  have  not  the  Spirit  of  Christ  he  is  none  of  his. 

— But  let  us  also  believe,  that  if  we  be  dead  with  Him,  we  shall 
also  live  with  Him.  The  inclusive  is  as  sure  as  the  exclusive,  and 
takes  in  every  diversity  and  degree  of  grace.  Whatever  be  their  ap- 
prehensions of  themselves,  none  of  them  all  shall  come  short  of  this 
glory.  It  is  as  certain  as  the  promise,  and  oath,  and  covenant  of  God, 
and  the  death  and  intercession  of  the  Savior,  and  the  pledges  and 
earnests  of  immortality,  can  render  it.  Therefore  be  not  faithless,  but 
believing.  It  was  used  by  Christians  to  animate  and  encourage  each 
other  in  the  apostles'  days,  as  a  common  and  familiar  aphorism ;  and 
they  gave  it  full  credit.  "  It  is  a  faithful  saying,  for  if  we  be  dead 
with  Him,  we  shall  also  live  with  Him." 


April  10. — "The  sufferings  of  Christ,  and  the  glory  that  should  follow." 

1  Peter,  i,  11. 

Connected  with  the  sufferings  of  Christ  there  Avas  a  three  fold  glory. 

— There  Avas  a  glory  that  preceded  his  sufferings.    This  is  implied 

m  his  language — "I  came  forth  from  the  Father:"    "I  came  down 

^  from  heaven."     But  it  is  expressly  mentioned,  Avhen  He  says,  "  The 

I  glory  that  I  had  with  thee  before  the  world  began."     What  condc- 

I  Kcension  can  there  be  Avhere  there  is  no  previous  dignity ;    and  Avhat 

•  possessions  can  a  being  claim  before  his  existence  ?  But  He  Avas  rich, 

and  for  our  sakes  became  poor.     He  Avas  in  the  form  of  God,  and 

thought  it  no  robbery  to  be  equal  Avith  God.     He  took  upon  Him  the 

form  of  a  servant,  and  made  himself  of  no  reputation. 

There  was  a  glory  that  accompanied  his  sufferings.  There  is 
oflen  much  parade  at  the  death  of  a  monarch,  and,  by  a  shoAv  of 
greatness,  an  attempt  is  m.ade  to  conceal  or  alleviate  the  disgrace  of 


APRIL  10.  151 

real  littleness.  But  what  are  the  suspensions  of  business,  the  splen- 
did equipage,  the  tolling  of  bells,  the  solemn  music,  the  discharge  ol 
artillery — 

"He  dies;  the  heavens  ia  mourning  stood." 

The  sun  was  darkened ;  the  earth  shook ;  the  rocks  rent ;  the  graves 
were  opened;  the  dead  arose.  Spiritual  trophies  blended  with  the 
prodicTies  of  nature.  Peter's  heart  was  broken  at  a  look.  Thecen- 
lurion,  watching,  exclaimed,  Surely  this  man  was  the  Son  ot  God. 
All  the  people  that  came  together  to  that  sight  smote  their  breasts 
and  returned.  The  dying  thief  believed  with  Uie  heart,  and  con- 
fessed witli  the  tongue,"unto  salvation,  and  received  an  assurance  ot 
an  immediate  place  in  Paradise,  And  what  a  scene  of  moral  glory 
was  here  also  displayed— in  his  readiness  to  suffer;  his  apology  lor 
his  slumbering  disciples;  the  order  to  Peter  to  put  up  his  sword ;  hia 
heaiinf^  the  ear  of  his  enemy's  servant;  his  stipulatmg  tor  the  salety 
of  hislpostles;  his  confessing  before  Pontius  Pdate  ;  his  bearing, 
without  resentment,  the  mocking,  the  spitting,  the  scourging;  his 
sympathy  with  the  weeping  daughters  of  Jerusalem,  in  his  way  to 
Calvary  ;  his  tender  concern  for  his  widowed  mother,  in  his  agony 
on  the  cross;  his  prayer  for  his  murderers,  "Father,  iorgive  them, 
for  they  know  not  what  they  do  1"  Where  shall  we  end  ?  Here 
Celsus  endeavors  to  turn  his  glory  into  shame.  Having  represented 
Him  as  despitefully  used,  arrayed  in  purple  robes,  crowned  with 
thorns,  and  nailed  to  the  tree,  he  cries  out,  in  the  name  of  wonder 
Why,  on  this  occasion  at  least,  does  he  not  act  the  God,  and  hurl  some 
sio-nal  veno-eance  on  the  authors  of  his  insults  and  anguish?  But,  O 
Cdsus,  He'does  act  the  God.  Any  madman  on  earth,  or  fury  in  hell, 
is  capable  of  anger,  and  wrath,  and  revenge.  But  to  bear  tne  most 
shockino-  provocations,  and,  though  commanding  the  thunder  and  the 
flame,  Ibrbear  to  punish,  and  only  pity !  If  it  be  the  glory  of  a  man 
to  pass  by  a  transgression,  and  the  noblest  triumph  to  overcome  evii 
with  0-00(1  He  died  gloriously  beyond  all  example.  Yes— says  even 
a  Rosseau-If  the  death  of  Socrates  was  the  death  of  a  sage,  the 
death  of  Jesus  was  the  death  of  a  God.  -r.         *u 

There  was  also  a  glory  that  followed  his  sufferings.  From  the 
clouds  that  had  concealed  Him,  He  issues  forth,  m  all  the  radiance 
of  immortality,  declared  to  be  the  Son  of  God  with  power,  by  the 
Soirit  of  holiness,  in  his  resurrection  from  the  dead.  An  angel  de- 
scends, and  i-olls  away  the  door  of  the  sepulchre,  and  sits  in  glory 
upon  it,  and  shakes  the  ground,  and  causes  the  Roman  guards  to  flee 
for  fear.  His  disciples  are  reanimated,  and  reassembled ;  to  whom, 
also,  He  showed  Himself  alive,  after  his  passion,  by  many  mtalhble 
sio-ns,  being  seen  of  them  forty  days,  and  speaking  of  things  pertam- 
in"^  to  the  kino-dom  of  God.  See  Him  ascend  into  heaven  tar  above 
alFprincipality  and  power,  and  every  name  that  is  named,  not  only 
in  this  world,  but  also  in  that  which  is  to  come.  Were  there  glories 
on  the  day  of  Pentecost?  lie  shed  forth  that  which  was  seen  and 
heard.  He  filled  the  apostles  with  the  Holy  Ghost,  according  to  his 
promise,  so  that  they  spake  with  new  tongues,  and  all  the  people 
heard,  in  their  own  language,  the  wondertul  works  ot  God.  And 
three  thousand  were  converted  under  one  sermon.  All  the  miracles 
his  servants  performed  were  done  in  his  name,  and  were  rays  ot  his 


152  APRIL  11. 

glory.  The  establishment  of  the  Gospel  then,  and  the  spread  of  it 
since,  and  every  soul  called  by  grace,  is  a  part  of  the  joy  set  before 
him,  wherein  he  sees  of  the  travail  of  his  soul,  and  is  satisfied.  And, 
Oh !  the  glories  that  are  yet  to  follow— when  the  nations  of  them  that 
are  saved  shall  walk  in  the  light  of  the  Lamb— when  he  shall  sprinkle 
many  nations— when  all  nations  shall  fall  down  before  him,  and  all 
kings  shall  serve  him  !  And,  Oh!  the  glories  that  are  yet  to  follow, 
when  his  mediation  shall  be  completely  accomplished,  and  he  shall 
come  to  be  glorified  in  his  saints,  and  admired  in  all  them  that  be- 
lieve, and  attract  every  eye,  and  fill  every  heart,  and  employ  every 
tongue,  for  ever ! 

Savior  Jesus !   may  I  be  with  thee,  where  thou  art,  to  behold  thy 
glory!  £*»  ^^*f  ^^   ^^^  • 


April  11. — "  In  that  day,  saith  the  Lord  of  Hosts,  shall  ye  call  every  man 
his  neighbor  under  the  vine,  and  under  the  fig  tree,"— Zechariah,  iii,  10. 

Thus  inspiration  characterizes  the  reign  of  the  Messiah.  It  wa.3 
to  be  distinguished  by  three  things. 

First.  Its  enjoyment.  The  very  image  is  delightful.  Vines  ana 
fig-trees  were  much  prized  in  the  East.  They  afforded  at  once  de- 
lightful fruit  for  the  taste,  and  refreshing  shade  from  the  heat.  Per- 
sons therefore  regaled  themselves  under  their  branches  and  leaves — 
and  thus  the  expression  in  time  came  to  signify  happiness.  And 
what  said  our  Lord  to  his  disciples?  Blessed  are  your  eyes,  for  they 
see ;  and  yoxiv  ears,  for  they  hear.  Because  Christians  do  not  run 
to  the  same  excess  of  riot  with  others,  and  turn  their  back  on  the 
pleasures  of  sin,  and  the  dissipations  of  the  world,  many  think  they 
are  mopish  and  melancholy.  But  blessed  are  the  people  that  know 
the  joyful  sound.  It  was  so  in  the  beginning  of  the  Gospel.  Where- 
cver  it  came,  it  was  received  as  good  news,  as  glad  tidings;  and  it 
was  said  of  the  receivers,  that  they  walked,  not  only  in  the  fear  of  the 
Lord,  but  in  the  comforts  of  the  Holy  Ghost.  It  not  only  relieved 
but  delighted  them.  It  not  only  tranquillized  them,  but  inspired  them 
with  joy  unspeakable  and  full  of  glory.  Have  we  the  sam.e  Gospel  ? 
Or  do  we  embrace  it  properly,  itj  instead  of  being  thus  blessed,  it 
leaves  us  in  a  dungeon  of  gloom,  the  victims  of  sadness,  and  care,  and 
apprehension  ? 

Second.  Is  liberty.  Slaves  and  captives  did  not  sit  under  their 
vines  and  fig-trees.  Nor  did  proprietors  in  time  of  war.  When  in- 
vaded, they  were  liable  to  the  surprises  of  the  enemy.  Then  the  in- 
habitants disappeared  from  these  loved,  but  no  longer  safe  retreats; 
and  longed  for  the  time  when,  released  from  perils  and  alarms,  they 
should  go  forth  with  joy,  and  repose  and  refresh  themselves  again. 
Therefore  Rabshakeh,  to  urge  the  Jews  to  a  surrender  said,  "  Make 
an  agreement  with  me  by  a  present,  and  come  out  to  me;  and  eat  ye 
every  one  of  his  vine  and  every  one  of  his  fig-tree,  and  drink  ye  every 
one  the  waters  of  his  own  cistern."  Hence  we  read,  "  There  was 
peace  all  the  days  of  Solomon,  and  from  Dan  to  Beersheba  the  people 
sat  every  man  under  his  vine  and  under  his  fig-tree."  But  a  greater 
than  Soloman  is  here.  In  "  his  days  Israel  shall  be  saved,  and  Judah 
shall  dwell  safely."    What  have  his  subjects  to  fear  ?    If  God  be  for 


APRIL  12.  153 

us,  who  can  be  against  us  ?  What  shall  separate  us  from  the  love 
of  God  ?  Who  is  he  that  conckmneth  ?  It  is  Christ  that  died  ;  yea, 
rather,  that  is  risen  again ;  who  is  even  at  the  right  hand  of  God  '; 
who  also  maketh  intercession  for  us.  Christians  may  therefore  o-ive 
up  tliemselves  to  holy  confidence.  Their  souls  may  dwell  at  ease. 
1  hey  are  free  indeed.  They  are  l<ept  by  the  power  of  Gcd.  They 
ehali  never  perish,  neither  shall  any  pluck  them^it  of  his  hand.  Let 
them  realize  this,  and  feel  a  peace  that  passeth  all  understanding, 
keeping  their  hearts  and  minds  through  Jesus  Christ.  Let  them  say, 
"  I  will  trust,  and  not  be  afraid,  for  the  Lord  Jehovah  is  my  strength 
and  my  song,  he  also  is  become  my  salvation."  ° 

The  third  is  benevolence.  Ye  shall  call  every  man  his  neighbor 
under  the  vine,  and  under  the  fig-tree.  There  is  nothing  like  selfish- 
ne^-s  here ;  they  are  anxious  that  others  should  partake  of  their  privi- 
leges. There  is  no  envy  here  ;  there  is  no  room  for  it.  Here  is  enough, 
not  only  for  ourselves,  but  for  our  neighbors ;  and  for  all  of  them.  And 
if  we  are  Christians  indeed,  our  happiness,  instead  of  being  impaired 
by  the  experience  of  others,  will  be  increased  by  it.  Let  ul  therefore 
remember  the  lepers.  They  had  discovered  plenty,  and  were  rega- 
ling themselves,  while  their  fellow  citizens  were  perishing  withla- 
mine  in  Samaria.  But  conscience  smote  them,  and  "  they  said  one 
to  arother,  We  do  not  well ;  this  day  is  a  day  of  good  tidings,  and  we 
liold  our  peace ;  if  we  tarry  till  the  morning  hght  some  mischief  will 
come  upon  us ;  now  therefore  come,  that  we  may  go  and  tell  the 
king's  household."  Thus  the  first  subjects  of  Christianity  said  to  the 
spiritually  destitute  and  dying,  "  That  which  we  have  seen  and  heard 
declare  we  unto  you,  that  ye  also  may  have  fellowship  with  us;  and 
tmly  our  felloAvship  is  with  the  Father  and  with  his  Son  Jesus  Christ." 
Cursed  be  the  temper  of  the  elder  brother  that  turned  wretched  at 
the  tears  of  joy  that  bedewed  the  beard  of  an  aged  father,  and  the 
ecstacies  of  a  family  thrown  into  transport  at  the  return  and  recep- 
tion of  the  prodigal.  Let  me  resemble,  in  every  feeling  of  m.y  soul 
those  happy  beings  who  rejoice  in  the  presence  of  God^over  one  sin- 
ner that  repenteth.  Let  me  invite  all  that  come  v/ithin  my  reach  to 
that  mercy  which  I  have  found.  Let  me  say,  O  taste  and  see  that 
the  Lord  is  good  ;  blessed  is  the  man  that  trusteth  in  him,  and  do  this 
not  only  by  my  lips,  but  by  all  my  temper  and  all  my  conduct,  hold- 
ing forth  the  word  of  life. 


Apr:l  12.—"  Being  justified  freely  by  his  grace,  through  the  redemption 
that  IS  in  Chnst  Jesus." — Romans,  iii,  24. 

Here  we  have  an  answer  to  the  most  important  and  interestmo-  oi 
all  inquiries,  "  How  shall  man  be  just  with  God  ?"  ° 

To  be  justified  is  to  be  acquitted  from  the  charge  brought  against 
us,  and  absolved  from  the  condemnation  with  which  we  were  threat- 
ened. With  regard  to  us  the  condemnation  was  deserved,  and  the 
charge  was  true.  This  renders  the  case  so  difficult  and  peculiar,  and 
calls  for  the  apostle's  developement. 

But  in  exposing  the  source  of  the  privilege,  he  seems  to  use  a  tau- 
tologv,  "Being  justified//-ee///  b?/  his  grace."  If  it  be  done  freelv,  it 
must  be  of  grace ;  and  if  it  be  gracious,  it  must  be  free.     Yet  this  ia 

"7* 


154  APRIL  12. 

not  saying  too  mucli.  Paul  knew  that  men  were  proud  and  vain  ; 
and  that,  as  Simon  Magus  thought  of  purchasing  the  Holy  Ghost 
with  money,  so  they,  in  dealing  with  Gfed  about  their  souls,  wish  to 
be  merchants,  rather  than  suppliants,  and  would  buy,  while  they  are 
compelled  to  beg.  But,  surely,  if  it  be  not  saying  too  much,  it  is 
saying  enough.  Surely,  after  this,  the  freeness  and  graciousness  of 
the  thing  cannot  be  questioned.  It  is  not  only  free  and  gracious,  as 
opposed  to  constraint,  but  as  opposed  to  worthiness.  Merit  in  a  sinner 
is  impossible  ;  his  desert  lies  on  the  other  side.  Thei^e  he  is  w^orthy, 
and  worthy  of  death.  A  man  who  asks  a  favor  may  have  no  claim 
upon  you,  but  you  may  also  have  no  demand  upon  hnn  ;  and,  there- 
fore, though  you  may  justly  refuse  him,  yet  you  have  no  right  to  ap- 
])rehend  and  punish  him.  But  God  has  aright  to  punish  and  destroy 
us  ;  and  it  is  of  his  mercies  that  we  are  not  consumed.  It  is  also  free 
and  gracious,  as  opposed  to  desire.  This  is  undeniable  with  regard 
to  the  constitution  and  accomplishment  of  the  plan  itself,  for  these 
long  preceded  even  our  being.  But  is  it  true  with  regard  to  the  ap- 
plication of  it  ?  The  publican  prayed,  God  be  merciful  to  me  a  sin- 
ner, and  went  down  to  his  house  justified.  And  you  sought,  and 
found.  But  what  induced  you  to  seek?  A  sense  cf  your  want  of  the 
blessing.  But  how  came  you  to  feel  this,  after  being  so  long  insensi- 
ble of  it?  Hearing  such  a  preacher.  But  who  made  this  preacher, 
and  sent  him,  and  placed  him  in  your  way,  and  applied  what  he  said 
to  your  heart  ?  And  the  same  may  be  asked  with  regard  to  any  other 
instrumentality.  Go  as  far  back  as  you  please ;  when  you  arrive, 
you  will  find  him  there  before  you,  with  all  his  preparations  and  ex- 
citements, and  will  hear  him  say  as  you  approach,  "  Come,  for  all 
things  are  now  ready." 

"  No  sinner  can  be 
*'  Beforehand  with  thee  : 
"  Thy  grace  is  preventing,  almighty,  and  free." 

But  the  apostle  tells  us  of  the  medium  of  the  privilege,  "  Through 
the  redemption  that  is  in  Christ  Jesus,"  And  it  is  obvious  he  did  not 
deem  this  inconsistent  wilh  the  former.  He  knew  tliat  it  was  still 
freely  by  his  grace.  It  was  Avith  God  to  determine  whether  the  law 
ehould  take  its  course,  or  the  penalty  be  transferred  to  the  surety  ;  for 
the  sentence  was,  "  The  soul  that  sinneth,  it  shall  die."  It  was,  there- 
fore, an  instance  of  his  sovereign  grace  to  admit  a  substitute.  Besides, 
if  he  required  reparation,  he  himself  provided  the  Lamb  for  a  burnt 
ofTering.  Herein  "  God  hath  commended  his  love  toward  us,  in  that 
while  we  were  yet  sinners,  Christ  died  for  us ;"  and  hence  the  excla- 
mation, "  Herein  is  love ;  not  that  we  loved  God,  but  that  he  loved 
us.  and  sent  his  Son  to  be  the  propitiation  for  our  sins."  We  have  an 
illustration  of  this  in  the  case  of  Job's  friends.  They  had  displeased 
God,  and  yet  he  was  willing  that  they  should  be  reconciled,  i/e, 
therefore,  ordered  a  proceeding  that  should  be  available :  "  There- 
fore, take  unto  you  now  seven  bullocks  and  seven  rams,  and  go  to  my 
servant  Job,  and  offer  up  for  yourselves  a  burnt  offering;  and  my  ser- 
vant Job  shall  pray  for  you;  for  him  will  I  accept :  lest  1  deal  with 
you  after  your  folly.''  The  sacrifice  and  the  intercession  of  Job  did 
not  dispose  God  to  show  them  mercy,  for  he  prescribed  them  ;  but 
they  were  the  way  in  which  he  chose  to  exercise  it.    And  thus  ••  lie 


APRIL  13.  155 

laid  on  him  the  iniquities  of  us  all."  "  He  made  him,  who  knew  nc 
sin,  to  be  a  sin-offering  for  us,  that  we  might  be  made  the  righteous- 
ness of  God  in  him."  This  redemption,  therefore,  is  the  effect  of  his 
goodness.  He  loved  the  Son  because  he  laid  down  his  life  for  us ; 
and  highly  exalted  him,  because  he  was  obedient  unto  death,  even 
tl\e  death  of  the  cross. 

We  cannot  say  too  much  of  God's  mercy  ;  this  is  tlie  origin  of  all 
our  hopes-  But,  surely,  he  had  the  right  to  determine  the  way  m 
which  It  should  be  extended  toward  those  who  had  no  claims  upon 
it ;  and  of  the  propriety  oi"  the  way,  both  with  regard  to  himself  and 
us,  he  was  the  only  competent  judge.  And,  therefore,  if  he  has  ap- 
pointed a  way,  and  revealed  it  in  his  word,  ignorance,  pride,  or  re- 
bellion only,  can  lead  us  to  oppose  or  neglect  it,  and  wretchedness 
and  ruin  must  be  the  sure  result.  If  we  could  not  see  Uie  reasona- 
bleness of  the  dispensation,  yet,  if  He  has  declared  that  it  "  became 
him,"  we  should  be  bound  to  acquiesce  and  adore.  But  we  can  see 
that  he  has  herein  abounded  toward  us,  in  all  wisdom  and  prudence; 
that  here  mercy  and  truth  meet  together,  righteousness  and  peace 
kiss  each  other;  that  the  law  is  magnified,  and  made  honorable ;  that 
sin  is  condemned  in  the  flesh ;  that  God  is  just,  while  he  justifieth  the 
ungodly  who  believeth  in  Jesus ;  and  that  every  end  that  could  have 
been  answered  by  the  destruction  of  the  sinner  has  been  equally, 
better,  infinitely  better  answered  by  the  death  of  the  Savior. 

And  now  wliat  wait  we  for  ?  We  are  accepted  in  the  Beloved. 
Let  us  come  in  his  name.  Let  us  draw  near  in  full  assurance  of  faith. 
Let  us  joy  in  God,  through  our  Lord  Jesus  Christ,  by  whom  we  have 
now  received  the  atonement.  And  let  us  not  conceal,  but  zealously 
and  gladly  make  known,  the  blessedness  that  has  made  us  free  indeed. 


April  13. — "Upon  one  stone  shall  be  seven  eyes." — Zechariab,  iii,  9. 

The  Lord  Jesus  is  often  called  a  stone,  and  seldom  without  some 
attribute  of  distinction.  Thus  Peter  calls  him  ''  a  living  stone,"  and 
Isaiah  *'  a  tried  stone,  a  precious  corner  stone,  a  sure  foundation." 
And  here  the  use  of  him  is  announced.  He  is  the  basis  to  sustain  the 
complete  salvation  of  the  church  of  God,  which  is  his  house — his 
temple.  Of  such  a  structure  how  great  would  be  the  fall !  The  crash 
would  be  heard  beyond  the  stars.  But  what  can  bear  up  for  ever  the 
weight  of  such  an  edifice?  Our  worthiness  and  works?  Our  right- 
eousness and  strength  ?  Better  would  the  sliding  sand,  the  leaf  of 
autumn,  the  down  of  the  thistle,  support  St.  Paul's  cathedral,  or  one  of 
the  pyramids  of  Egypt,  or  the  pillars  of  the  earth.  E-utHe  is  infinitely 
equal  to  the  importance  of  his  station,  and  whoso  believeth  on  him 
shall  not  be  ashamed. 

But  let  us  observe  the  notice  he  was  to  excite  and  engage.  Upon 
one  stone  shall  be  seven  eyes.  Seven  is  not  to  be  taken  here  literally; 
it  is  what  the  Jews  call  a  perfect  number,  and  is  designed  to  indicate 
a  great  multitude.  Thus  God  says,  If  ye  walk  contrary  to  me,  I  also 
will  walk  contrary  to  you,  and  will  punish  you  seven  times  for  your 
iniquities;  that  is,  often  and  severely.  Shall  I  forgive  my  brother, 
Bays  Peter,  until  seven  times  ? 

Let  us  look  at  a  little  of  the  accomplishment.     The  eye  of  God 


150 


APRIL  13. 


"  Through  all  his  travels  here  below 
'''  They  did  his  steps  attend  ! 

"  Oft  gaz'd,  and  wonder 'd  where  at  last 
"  The  scene  of  love  would  end." 


was  upon  him.  No  finite  understanding  can  conceive  the  complacency 
He  had  in  contemplating  him,  while  achieving  the  redemption  of  his 
people,  and  finishing  the  work  that  was  given  him  to  do :  "  In  whom," 
says  He,  "  my  soul  delighteth." 

We  read  of  an  innumerable  company  of  angels.  The  eyes  of 
these  were  upon  him.  He  was  seen  of  angels.  They  announced 
and  carolled  his  birth.     They  ministered  to  him  in  the  wilderness. 

Around  the  bloody  tree 

'•  They  press'd  with  strong  desire, 

That  woud'rous  sight  to  see — 

"  The  Lord  of  life  expire; 

And  could  their  eyes  have  known  a  tear, 

Had  dropp'd  it  there,  in  sad  surprise." 

— The  eye  of  Satan  Avas  upon  him.  He  watched  him  through  life, 
hoping  to  make  a  prey  of  him,  as  he  had  done  of  the  first  Adam.  But 
here  was  the  Lord  from  heaven.     And  he  found  nothing  in  him. 

— The  eyes  of  men  were  upon  him.  Simeon  saw  him,  and  wished 
TO  see  nothing  else.  Blind  Bartimeus  saw  him,  and  followed  him  in 
the  way.  Judas  saw  him  closely,  for  three  years,  and  confessed  that 
he  had  betrayed  innocent  blood.  Pilate  saw  him  judicially,  and  said, 
I  am  pure  from  the  blood  of  that  just  man.  The  centurion  watched 
him  in  death,  and  said,  This  man  was  the  Son  of  God.  And  all  the 
people  that  came  together  to  that  sight,  beholding  the  things  which 
were  done,  smote  their  breasts,  and  returned.  Mary,  his  mother,  was 
standing  by  the  cross.  She  saw  him ;  and  what  were  her  emotions 
when  she  viewed  the  head  that  had  oft  reposed  upon  her  bosom,  fall 
upon  his  shoulder,  and  yielding  up  the  ghost !  After  his  resurrection, 
then  were  the  disciples  glad  when  they  saw  the  Lord.  Have  not  I 
seen  Christ  ?  says  Paul :  yes,  and  even  at  mid-day  he  shone  above 
the  brightness  of  the  sun. 

— And,  hov/  many  thousands  and  millions  have  seen  him  since  ! — 
not  with  the  eye  of  the  body,  but  of  the  mind ;  not  with  the  eye  ot 
sense,  but  of  faith.  Indeed,  this — this  is  the  grand  essential :  "  He 
that  seeth  the  Son,  and  believeth  on  him,  hath  everlasting  life."  The 
one  single  design  of  the  Gospel,  and  all  the  ordinances  of  religion,  is 
to  bring  the  eyes  of  men  to  fix  upon  him ;  for  there  is  salvation  in  no 
other.  He,  therefore  cries,  "  Behold  me!  behold  me  !"  Every  minis- 
ter only  endeavoi's  to  awaken  attention  to  him;  saying,  with  John, 
"  Behold  the  Lamb  of  God,  that  taketh  away  the  sin  of  the  world !" 
'  — Ah  !  Christians,  it  is  your  grief,  not  that  you  are  so  little  known 
and  regarded,  but  that  so  few"  e3'es  are  upon  him.  But  more  are  view- 
ing him  than  you  are  aware  of  And,  soon,  Jews  sball  look  upon  him 
whom  they  have  pierced  ;  and  Gentiles  shall  come  to  his  liglit,  and 
kings  to  the  brightness  of  liis  rising.  Yea,  all  kings  shall  fall  down 
before  him,  and  all  nations  shall  serve  him. 

—And,  in  another  world,  he  is  all  in  all.  There  he  drawls  every 
eye,  and  employs  every  tongue.  There  his  c-ervants  shall  serve  him, 
and  tliey  shall  see  his  face,  and  his  name  shall  be  on  their  forehead. 
O  glorious  hope !  It  doth  not  yet  appear  what  we  shall  be ;  but  thia 
we  know,  that  when  he  shall  appear,  we  shall  be  like  him,  for  we 

shall  SEE  HIM  AS  HE  IS. 


APRIL  14.  157 

April  14.— "  The  breath  of  our  nostrils,  the  anointed  of  the  Lord,  was 
taken  in  their  pits,  of  whom  we  said,  Under  his  shadow  we  shall  live  among 
the  heathen."— Lamentations,  iv,  20. 

The  words  are  spoken  of  Zedekiah,  the  last  king  of  Judah.  And 
[wo  thino-?  are  to  be  noticed  and  improved.  First,  How  his  people 
reo-arded°him— thev  called  him  "  The  breath  of  their  nostrils  That 
i3,1ie  seemed  as  dekr  and  necessary  as  the  air  they  respn-ed.  How 
prone  are  we  to  make  too  much  of  creatures.  To  love  them  proper- 
ly is  a  duty  ;  to  over-value  them  is  folly  and  sin.  Yet  even  Chris- 
tian^ are  in  dano-er  of  this,  according  to  the  apostle  John,  Little 
children,  keep  yourselves  from  idols."  And  who  can  cast  stones  at 
Zedekiah's  subjects  7  Is  there  no  being  who  is  the  breath  of  our  nos- 
trils'? Have  we  never  made  flesh  our  arm?  Never  said  ot  a  child, 
"  This  same  shall  comfort  us?"  Never  called  gold  our  hope  ?  What 
H  all  sin,  but  a  departure  from  God ;  a  transferring  of  that  tear,  and 
confidence,  and  dependance,  and  homage,  to  the  creature,  which  are 
due  to  the  Creator,  God  over  all,  blessed  for  evermore?  Religion  ig 
nothing  but  a  compliance  with  the  demand—"  My  son,  give  me  thine 

heart " 

Secondly ;  observe  how  he  disappointed  them.  They  reposed  their 
trast  in  him,  and  expected  that  under  his  empire  they  should  enjoy 
security  and  happiness  among  the  surrounding  nations :  We  said 
of  him,  under  his  shadow  we  shall  live  among  the  heathen— but  he 
was  taken  in  their  pits."  Alluding  to  his  unsuccessful  effort  to  es- 
cape, when  Jerusalem  was  broken  up ;  "all  the  men  of  war  fled,  and 
went  forth  out  of  the  city  by  night,  by  the  way  of  the  gate  between  the 
two  walls  which  was  by  the  king's  garden:  but  the  army  of  the 
Chaldeans  pursued  after  the  king,  and  overtook  Zedekiah  m  the 
plains  of  Jericho ;  and  all  his  army  was  scattered  from  him.  Then 
they  took  the  king,  and  carried  him  up  unto  the  king  of  Babylon  to 
Rib'ah,  in  the  land  of  Hamah ;  where  he  gave  judgment  upon  him." 
Thus  painfully  were  their  hopes  deceived  :  and  their  idol,  instead  of 
defendino-  and  blessing  them,  was  himself  bereaved,  and  blinded,  and 
imprisoned,  for  life  :  "And  the  king  of  Babylon  slew  the  sons  of  Ze- 
dekiah before  his  eyes ;  he  slew,  also,  all  the  princes  of  Judah  in 
Riblah.  Then  he  put  out  the  eyes  of  Zedekiah ;  and  the  king  of  Ba- 
bylon bound  him  in  chains,  and  carried  him  to  Babylon,  and  put  him 
in  prison  till  the  day  of  his  death."  Thus  liable  are  we  to  disappoint- 
ment, when  we  confide  in  creatures.  "  The  inhabitant  of  Maroth 
looked  carefully  for  good;  but  evil  came  down  from  the  Lord  unto 
the  gate  of  Jerusalem."  "  Behold,"  says  Hezekiah,  "  for  peace  I  had 
great  bitterness."  .    . 

The  young  are  peculiarly  exposed  here,  owing  to  their  ignorance 
and  inexperience.  Yet  the  old  are  not  always  wise.  But  we  are  the 
authors  of  our  own  disappointments.  We  disregard  the  notices  of 
history  and  observation,  and  tiie  word  of  truth ;  and  look  for  that  from 
creatures  which  they  are  neither  designed  nor  able  to  afford.  There 
is  no  assurance  of  any  of  our  earthly  possessions  or  enjoyments;  they 
are  liable  to  outward  violence ;  they  are  corruptible  in  their  qualities; 
tkey  perish  in  the  using.  And  there  is  not  only  a  physical,  but  a 
moral  uncertainty  in  their  duration  :  for  when  we  look  to  them  ratlier 
than  God,  God  will  either  take  them  away,  that  we  may  make  Him 


158  APRIL  15. 

the  only  strength  of  our  heart,  and  our  portion  for  ever ;  or  if  he  leaves 
them,  he  will  take  away  the  comfort  from  them,  and  render  them  our 
rebukes.  For  whatev^er  we  make  the  means  of  our  forsaldng  or  for- 
getting God,  God  will  make  the  instrument  of  chastising  us.  We 
may  therefore  often  read  our  sin  in  our  sufferings ;  and  it  will  be  well 
if  the  remnant  of  Israel  no  more  shall  stay  upon  him  that  smote  them ; 
but  shall  stay  upon  the  Lord,  the  Holy  One  of  Israel,  in  truth. 

Many  have  had  reason  to  say,  It  is  good  for  me  that  I  have  been 
afflicted.  The  dispensation  that  removed  a  creature  introduced  them 
to^  the  God  of  all  grace ;  and  the  Valley  of  Achor  became  the  door 
^of  hope.  And  so  it  has  been,  not  only  in  the  commencement,  but  in 
*t)ie  progress  of  the  divine  life.  The  Lord's  people  have  been  enrich- 
ed by  their  worldly  losses  ;  and  in  the  failures  of  human  dependence, 
they  have  taken  a  fresh  hold  of  his  arm,  and  said,  "  I  will  trust,  and 
not  be  afraid,  for  the  Lord  Jehovah  is  my  strength  and  my  song ;  He 
also  is  become  my  salvation."  When  a  good  man  was  observed  to  be  as 
cheerful  in  adversity  as  he  had  been  in  prosperity,  he  assigned  as  the 
reason,  When  I  had  every  thing  about  me,  I  enjoyed  God  in  all,  and 
noAv  I  have  nothing,  I  enjoy  all  in  God.  And  happy  he,  who,  when 
he  abounds,  can  say,  with  the  poet, 

"  To  Thee  we  owe  our  wealth  and  friends,    I  "  Thanks  to  thy  name  for  meaner  things ; 
"  Our  health,  and  safe  abode:  |      '•  But  they  are  not  my  God." 

And  who,  when  he  is  abased,  can  say,  with  the  prophet :  "  Although 
the  fig  tree  shall  not  blossom,  neither  shall  fruit  b-e  in  the  vine  ;  the 
labor  of  the  olive  shall  fail,  and  the  fields  shall  yield  no  meat ;  tlie 
flock  shall  be  cut  off  from  the  fold,  and  there  shall  be  no  herd  in  the 
stalls ;  yet  I  will  rejoice  in  the  Lord,  I  will  joy  in  my  salvation." 


April  15. — "Then  all  the  disciples  forsook  him  and  fled." — rZattbew, 
xxvi,  56. 

Let  us  look  at  this  lamentable  fact,  in  connexion  with  tlie  dic:ciples, 
the  Savior,  and  ourselves. 

— With  regard  to  the  disciples,  it  shows  us  their  w^eaknesp  and 
depravity.  They  fled  from  fear;  but  their  fear  was  needless,  lor  lie 
had  stipulated  for  their  safety  when  he  surrendered  himself  in  the 
garden :  "  If,  therefore,  ye  seek  me,  let  these  go  their  way ;  that  the 
saying  might  be  fulfilled.  Of  them  which  thou  hast  given  me,  I  have 
lost  none."  They  were  under  great  obligations  to  him.  He  had  done 
much  for  them  in  calhng  them  by  his  grace,  and  dignifying  them 
with  the  apostlesliip.  And  he  was  now  going  to  bleed  and  die  for 
them.  And  they  had  professed  a  great  attacliment  for  him ;  for  when 
Peter  said.  Though  I  should  die  with  thee,  I  will  not  deny  thee  ;  so 
said  all  the  disciples,  yet  they  all  forsook  him,  and  fled !  Lord,  what 
is  man!  Yet  this  culpable  cowardice  was  overruled  for  good.  For 
their  declension  made  their  witness,  after  his  resurrection,  the  moiC 
unexceptionably  credible ;  and  the  weakness  of  their  faith  is  the 
strengthening  of  ours.  They  were  not  persons  of  hasty  belief  They 
had  doubted,^and,  for  tlie  time,  abandoned  the  cause,  saying,  "  We 
trusted  it  had  been  he  which  should  have  redeemed  Israel ;"  and  were 
repairing  to  their  former  home  and  callings.  What  could  have  rallied 
them,  and  brought  them  back,  and  inspired  them  with  courage  to  go 


APRIL  16.  159 

forth,  aiid  bear  reproach,  and  persecution,  and  death,  in  his  name,  but 
a  conviction  that  nothing  could  resist  I 

— With  regard  to  the  Savior,  this  was  a  part,  and  a  very  trying 
part  of  his  abasement  and  passion.  A  friend  is  born  lor  adversity. 
Then  his  presence,  his  sympathy,  his  countenance,  is  pecuharly  de- 
sirable and  necessary.  Common  humanity  says,  To  him  that  is 
atflicted,  pity  should  be  showed  of  his  friend.  But  he  looked  for  some 
to  talve  pity,  and  there  was  none,  and  for  comforters,  and  he  found 
none.  These  men  had  been  three  years  with  him ;  they  could  have 
borne  witness  to  his  freedom  from  sedition;  his  innocency;  his  piety. 
They  could  have  cheered  him  by  their  standing  at  his  side,  deter- 
mined to  suffer  with  him.  But  one  betrayed  him,  another  denied 
him,  and  all  forsook  him,  and  fled.  Behold,  and  see  if  ever  there  was 
sorrow  like  unto  his  sorrow  !  And  he  foresaw  and  foretold  this :  "  Be- 
hold, the  hour  cometh,  and  is  now  come,  that  ye  shall  be  scattered 
every  man  to  his  own,  and  shall  leave  me  alone."  This  enhanced  his 
anguish,  as  he  suffered  in  the  apprehension,  as  well  as  in  the  reality; 
but  it  also  enhanced  his  love.  He  was  not  drawn  into  any  part  of 
liis  suffering  by  ignorance  or  surprise — he  knew  all — all  was  before 
him ;  but  he  turned  not  his  back. 

— With  regard  to  ourselves,  it  may  teach  us  not  to  sink  or  wonder, 
if  we  should  be  deserted  by  those  from  whom  we  had  reason  to  look 
for  better  things.  Did  not  one  tell  David,  "  Behold,  Ahithopel  is 
among  the  conspirators  with  Absalom  ?"  And  did  not  he  groan,  "  It 
was  not  an  enemy  that  reproached  me ;  then  I  could  have  borne  it ! 
neither  was  it  he  that  hated  me  that  did  magnify  himself  against  me; 
then  I  would  have  hid  myself  from  him.  But  it  was  thou,  a  man 
mine  equal,  my  guide,  and  mine  acquaintance.  We  took  sweet  coun- 
sel togetlier,  and  walked  unto  the  house  of  God  in  company."  Did 
not  Job  complain,  "  My  brethren  have  dealt  deceitfully  as  a  brook 
and  as  the  stream  of  brooks  they  pass  away,  which  are  blackish  by 
reason  of  the  ice,  and  wherein  the  snow  is  hid  ;  what  time  they  wax 
Vv^arm,  they  vanish ;  when  it  is  hot,  they  are  consumed  out  of  their 
place."  Did  not  Paul  say,  "  At  my  first  answer,  no  man  stood  by 
me,  but  all  men  forsook  me ;  I  pray  God  that  it  may  not  be  laid  to 
their  charge?"  Above  all,  consider  the  Lord  Jesus,  "  lest  ye  be  wea- 
ried, and  faint  in  your  minds."  Is  the  servant  above  the  master  ? 
"  Then  all  the  disciples  forsook  him  and  fled." 


April  16. — "  I  will  not  leave  you  comfortless ;  I  will  come  to  you." — John, 
xiv,  13. 

These  tender  words  are  part  of  our  Savior's  farewell  address  to 
his  disciples,  immediately  after  the  holy  supper. 

We  see  in  them  his  kindness.  These  disciples  had  shown  many 
defects,  and  had  very  little  improved  any  of  their  advantages ;  but 
loving  his  own  who  Avere  in  the  world,  he  loved  them  unto  the  end. 
They  were  now  going  to  prove  themselves  very  unworthy,  and  he 
foresaw  and  foretold  what,  according  to  their  present  views  and  feel- 
ings, seemed  perfectly  incredible  to  themselves  ;  that  they  would  all 
forsake  him  in  the  hour  of  trial,  notwithstanding  their  obligations  and 
professions.     They  were  going  to  leave  him  comfortless,  as  far  as  it 


160  APRIL  16. 

depended  upon  them;  and  to  induce  him  to  complain,  "  I  looked  for 
some  to  take  pity,  and  there  was  none,  and  for  comforters,  and  1  found 
none."  But,  much  as  they  deserved  it,  "  I  will  not,"  says  he,  "  leave 
you  comfcrtlesfci."  "  I  will,  not  to  punish,  or  upbraid,  but  to  relieve 
and  encourage,  I  will  come  to  you." 

Here,  also,  we  perceive  his  greatness.  When  we  are  going  away 
from  our  connexions  to  some  distant  place,  we  may  speak  of  our  re- 
turn ;  but  it  must  be  conditionally ;  for  we  are  not  sure  of  the  event; 
it  does  not  depend  upon  us,  and  we  ought  always  to  say,  "  If  the 
Lord  will,  we  shall  live,  and  do  this  or  that."  But  when  we  die,  we 
know  our  return  is  impossible,  and  our  friends  know  it,  and  weep  most 
of  all  that  they  will  see  our  faces  no  more.  The  dying  pastor  can- 
not say  to  his  anxious  flock,  I  will  not  leave  you  comlbrtless;  I  will 
come  to  you,  and  again  teed  you  with  the  bread  of  hfe.  The  dying 
father  cannot  say  to  his  family,  mourning  around  his  bed,  I  will  come 
again,  and  provide  for  you.  One  of  the  most  touching  circumstances 
iifthe  beautiful  lines  ol'Cow^per  on  his  mother's  picture,  is  the  delu- 
sion employed  to  comfort  him. 

"  Thy  maidens  griev'd  themselves  at  my  concern, 

'  Oft  gave  nie  promise  of  thy  quick  return: 
"  Wiiat  ardently  I  wish'd,  1  long  believ'd, 
"  And  disappointed  still,  was  still  deceiv'd. 
"  By  disappointment  ev'ry  day  beguil'd, 
"  Dupe  o(  to-morrow,  even  from  a  child — 
'•  Thus  manj'  a  sad  to-morrow,  came  and  went 
"  Till,  all  my  stock  of  infant  sorrow  spent, 
"  I  learn'd  at  last,  submission  lo  my  lot; 

'  But,  though  1  less  deplor'd  thee,  ne'er  forgot." 

And  the  same  lesson  we  must  all  learn,  with  regard  to  every  dear 
delight  we  here  enjoy.  The  departing  Joseph  said  unto  his  brethren, 
"  I  die:  and  God  will  surely  visit  you."  He  does  not  say,  I  will  visit 
you — he  knew  he  was  going  the  w\ay  whence  he  could  not  return. 
But  Divinity  here  speaks,  as  well  as  friendship.  "  I  will  not  leave 
you  comfortless ;  I  will  come  to  you."  This  is  the  language,  not  only 
of  foreknowledge,  but  of  sovereign  dominion ;  the  language  of  one 
who  had  the  kej's  of  hell,  and  of  death;  of  one  who  said,  No  man 
taketh  my  life  from  me ;  1  lay  it  down  of  myself— I  have  power  to 
lay  it  down,  and  I  have  power  to  take  it  again.  Even  death  would 
not  interrupt  his  goodness,  nor  his  entering  another  world  affect  his 
intercourse  with  his  people  in  this.  His  presence  with  them  was  not 
confined  to  his  bodily  residence.  While  on  earth,  he  said,  "  The  Son 
of  man,  who  is  in  heaven."  And  now,  though  in  heaven,  he  is  no 
less  on  earth.  Lo !  said  he,  I  am  with  you  alway,  even  unto  the  end 
of  the  worlJ. 

— And  can  w^e  help  perceiving,  here,  how  indispensable  he  is  to 
the  happiness  of  his  people?  The  disciples  were  comfortless  in  the 
view  of  his  absence ;  antl  it  is  easy  to  account  for  this,  from  their  at- 
tachment to  him,  and  from  the  pleasure  and  profit  they  had  derived 
from  him.  We  feel,  and  tremble,  and  groan,  at  parting  with  a  friend 
or  relation.  What  must  the  feelings  of  the  disciples  have  been  at  the 
thought  of  losing  him  !  They  would  be  left  in  the  world  like  sheep 
without  their  shepherd ;  like  travellers  in  a  wilderness  without  their 
guide,  like  oq^hans  bereaved  of  the  father's  care,  and  the  mother's 
lx)som    And  what  could  comfort  them,  but  the  promise  of  himselt 


APRIL  17.  161 

again  ?  Had  he  said,  I  will  not  leave  you  comfortless,  I  will  send  you 
riches  and  honors,  princes  shall  be  your  friends,  and  angels  your  ser- 
vants ;  what  would  all  this  have  been  without  the  assurance,  "  I  will 
come  to  you  ?"  But  this  is  sufficient.  Here  is  a  resource  equal  to  the 
exigency  ;  a  consolation  adequate  to  all  the  distress. 

The  good  found  in  creatures  is  always  finite,  and  very  limited.  It 
is  also  much  dispersed,  so  that  Ave  must  apply  to  many  to  contribute 
their  part  to  make  up  one  comfort.  The  happiness  we  derive  from 
creatures  is  like  a  beggar's  garment,  it  is  made  up  of  pieces  and 
patches,  and  is  worth  very  little  after  all.  But  the  blessedness  Ave 
derive  from  the  Savior  is  single  and  complete.  In  him  all  fullness 
dwells  He  is  coeval  with  every  period.  He  is  answerable  to  every 
condition.  He  is  a  physician  to  heal ;  a  counsellor  to  plead  ;  a  king 
to  govern ;  a  friend  to  sympathize ;  a  father  to  provide.  He  is  a  foui> 
dation  to  sustain;  a  root  to  enliven;  a  fountain  to  refresh.  He  is  the 
shadow  from  the  heat ;  the  bread  of  life ;  the  morning  star ;  the  sun  of 
righteousness;  all,  and  in  all.  No  creature  can  be  a  substitute  for 
him;  but  he  can  supply  the  place  of  every  creature.  He  is  all  my 
salvation,  and  all  my  desire ;  my  hope,  my  peace,  my  life,  my  o-lory, 
and  joy. 

Whom  have  I  in  heaven  but  thee  ?  and  there  is  none  upon  earth 
that  I  desire  beside  thee.  My  flesh  and  my  heart  faileth,  but  thou 
art  the  strength  of  my  heart,  and  my  portion  for  ever.  I  cannot  be 
exposed ;  I  cannot  be  friendless ;  I  cannot  be  poor ;  I  cannot  be  fearful ; 
I  cannot  be  sorrowful,  with  thee.       « 

"  If  thou,  my  Jesus,  still  art  nigh,  I      "  Secure,  when  mortal  comforts  flee, 

"  Cheerful  I  live,  and  cheerful  die  ;      |      "To  find  ten  thousand  worlds  in  thee." 


April  17. — "  Behold,  I  will  engrave  the  graving  thereof,  saith  the  Lord 
of  hosts." — Zechariah,  ill,  9. 

That  is  of  the  stone,  upon  which  were  to  be  seven  eyes,  and  Avhich 
intends  the  Messiah,  the  foundation  laid  in  Zion. 

To  engrave,  is  to  pierce  and  cut.  When  he  became  a  man  of  sor- 
rows, Avhen  he  said,  Reproach  hath  broken  my  heart ;  when  he  gave 
his  back  to  the  smiters,  and  his  cheek  to  them  that  plucked  off  the 
hair;  when  the  crown  of  thorns  entered  his  temples,  and  the  nails  his 
hands  and  feet,  and  the  spear  his  side — then,  O  my  soul,  was  this 
Scripture  fulfilled. 

As  there  is  no  engraving  without  wounding,  so  to  engrave  is  to 
embellish  and  beautify.  And  he  was  made  perfect  through  suffering. 
Hence,  "  I  do  cures,"  said  he,  "  to-day  and  to-morrow,  and  the  third 
day  I  shall  be  perfected."  Hence  he  calls  the  season  of  his  passion 
the  hour  in  which  he  Avas  to  be  "  glorified."  Hence  he  adds,  '•  Now 
is  the  judgment  of  this  world  ;  noAv  shall  the  prince  of  this  world  be 
cast  out;  and  I,  if  I  be  lifted  up  from  the  earth,  Avill  draAV  all  men 
unto  me."  And  the  richest  display  of  his  graces,  and  the  acquire- 
ment of  the  dispensation  of  the  Spirit;  and  the  dominion  he  exercises 
in  our  nature;  and  the  prerogative  of  judging  the  A\'orld  in  righteous- 
ness ;  and  the  praises  he  Avill  inhabit  through  eternal  ages — all  these 
resulted  from  his  sufferings,  according  to  the  language  of  divine  pro- 
phecy and  history  :    "  When  thou  shalt  make  his  soul  an  offerino-  for 


162  APRIL  18. 

sin,  he  shall  see  his  seeJ,  he  shall  prolong  his  days,  and  the  pleasure 
of  the  Lord  shall  prosper  in  his  hand.  He  shall  see  of  the  travail  of 
liis  soul,  and  shall  be  satisfied.  By  his  knowledge  shall  my  righteous 
servant  justify  many,  for  he  shall  bear  their  initjuity."  "  Because  he 
was  obedient  unto  death,  even  the  death  of  the  cross,  therefore  God 
hath  highly  exalted  him,  and  given  him  a  name  above  every  name." 

And  as  is  the  heavenly,  such  are  they  also  that  are  heavenly.  To 
a  person  unacquainted  with  the  process,  the  pruning  of  the  tree,  the 
cleaving  of  the  ground  with  the  ploughshare,  the  operation  of  the 
chisel  on  the  stone,  would  look  like  an  effort  to  injure  or  destroy. 
But  look  at  the  thing  afterward.  Behold  the  vine,  adorned  with 
jmrple  clusters.  Survey  the  field,  yielding  the  blade,  the  ear,  the  full 
corn  in  the  ear.  Examine  the  carved  work  when  the  sculptor  has 
achieved  his  design,  and  fixed  it  in  the  proper  place ! 

Christians  are  sometimes  perplexed,  and  discouraged,  because  of 
their  trials.  They  know  not  what  God  is  doing  with  them.  They 
fear  he  is  angry,  and  going  to  crush  and  destroy.  But  they  are  his 
workmanship.  He  is  preparing  them  for  their  destination  in  the 
temple  of  his  grace.  These  trials  are  applied  to  qualify  and  advance 
them,  and  will  all  perfect  that  which  concerneth  them.  Howard  was 
taken  by  the  enemy,  and  confined  in  prison.  There  he  learned  the 
h«art  of  a  captive ;  and  this  experience,  originating  in  his  suffering, 
excited  and  directed  his  thoughts,  and  led  him  into  all  his  extraordi- 
nary course  of  usefulness  and  fame.  It  is  good  for  me,  says  David, 
that  I  have  been  afflicted.  I  know,  says  Paul,  that  this  shall  turn  to 
my  salvation.  For  our  light  affliction,  which  is  but  for  a  moment, 
worketh  for  us  a  far  more  exceeding  and  eternal  weight  of  glory.     >♦ 


April  18. — "Another  parable  spake  he  unto  them  :  The  kingdom  of  hea- 
ven is  like  unto  leaven,  which  a  woman  took,  and  hid  in  three  measures  of 
meal,  till  the  whole  was  leavened." — Matthew,  xiii,  33. 

We  may  consider  the  kingdom  of  heaven  as  intending  the  empire 
of  the  Gospel  in  the  world ;  and  also  the  empire  of  grace  in  the  heart. 

Let  us  confine  our  attention  to  the  latter. 

The  leaven  in  the  meal  is  a  foreign  importation.  It  is  not  natural- 
ly in  the  meal,  nor  derived  from  it.  It  is  the  same  with  divine  grace. 
Though  it  resides  in  us,  it  does  not  arise  from  us;  for  in  our  natural 
state  dwelleth  no  good  thing.  It  is  altogether  a  new  production,  and 
so  alien  is  it  from  the  man  himself,  who  is  the  subject  of  it,  that  the 
introduction  of  the  principle  occasions  a  ferment,  or  contest,  that  lasts 
for  life ;  the  flesh  lusting  against  the  Spirit,  and  the  Spirit  against 
the  flesh. 

IMie  leaven  in  the  meal  is  active  and  operating.  There  it  works, 
and  evinces  it  residence  by  its  agency.  And  the  grace  of  God,  is  this 
a  dead,  powerless  thing?  Is  it  a  notion,  or  a  principle?  We  read  of 
the  work  of  faith,  the  labor  of  love,  the  patience  of  hope.  Tlie  same 
may  be  said  of  repentance  :  "•  What  carefulness  it  wrought  in  you ! 
yea,  what  zeal !  yea,  what  revenge  !"  I  will  show  thee,  says  James, 
my  faith  by  my  works :  I  will  show  thee  the  sun  by  its  shining,  and 
the  spring  by  the  streams.  Faith  justifies  the  soul,  but  works  justify 
fiiith,  and  prove  it  to  be  of  the  operation  of  God. 


APRIL  19.  163 

The  leaven  is  assiniilalino;.  It  converts,  it  changes;  not  by  de- 
stroying the  substance  of  the^meal,  but  the  quahty,  communicating 
its  own°property,  tincture,  rehsh.  It  is  the  same  here.  We  are  trans- 
formed by  the  renewinf^  of  the  mind.  The  man  remains  physicaHy 
the  same  as  lie  was  before ;  the  same  in  his  relations,  talents,  condi- 
tion, business.  Yet  he  is  another  man  ;  a  new  man.  He  is  evange 
lized.  He  has  something  of  the  holy  and  heavenly  nature  of  divine 
truth  in  him.  If  the  grace  of  God  be  light,  it  enlightens  him.  If  salt, 
it  seasons  him.    If  glory,  it  glorifies  him.     If  leaven,  it  leavens  him. 

The  operation  of  the  leaven  is  gradual.  The  effect  in  the  meal  is 
not  produced  at  once,  but  by  degrees.  And  do  we  not  read  of  being 
renewed  day  by  day?  of  goin^  from  strength  to  strength?  of  being 
changed  into  the  same  image,  from  glory  to  glory,  as  by  the  Spirit  of 
the  Lord?  The  work  would  w^ant  the  evidence  of  analog}^,  if  it  were 
instantaneous.  In  the  family  w^e  see  children  becoming  young  men, 
and  young  men  becoming  fathers.  In  the  field,  we  see  first  the  blade, 
then  the  ear,  and  after  that  the  full  corn  in  the  ear.  Some  are  not 
sensible  of  their  religious  advancement ;  and  the  reason  is,  they  judge 
by  the  growling  rather  than  by  the  growth.  The  one  escapes  us,  the 
other  is  perceptible.  Were  you  to  s^and  by  the  side  of  ihe  most  ra- 
pidly growing  plant,  you  w^ould  not  see  it  grow,  but  you  would  see 
when  it  was  grown.  Thus  judge  yourselves,  and  see  whether  there 
is  not  an  increase  in  your  convictions  of  sin,  and  the  vanity  of  the 
world,  and  the  preciousness  of  the  Savior.  Thus  look  at  your  dispo- 
sitions, your  dependence,  your  taste,  your  dihgence,  your  self-denial, 
m  the  service  and  ways  of  God. 

The  influence  of  the  leaven  is  diffusive.  Commencing  from  the 
centre,  it  reaches,  in  due  time,  to  the  extremities,  and  penetrates  every 
particle  of  the  meal.  The  grace  of  God  is  lodged  in  the  heart ;  but  it 
is  not  confined  there.  It  reaches  all  the  powers  of  the  man's  mind 
and  all  the  senses  of  his  body.  It  enters  all  his  situations  and  circum- 
stances in  life.  It  affects  him  in  the  field,  in  the  shop,  in  the  family, 
in  all  his  connections,  in  all  his  civil  and  common  actions,  and  w^hether 
he  eats,  or  drinks,  or  Avhatever  he  does,  he  does  all  to  the  glory  of 
God.  And,  as  the  leaven  ultimately  attains  its  object,  and  leaveng 
the  whole,  so  here  the  issue  of  the  grace  of  God  will  be  universal  ami 
complete  holiness.  It  will  sanctify  us  wholly,  body,  soul,  and  spirit. 
It  will  perfect  that  which  concerneth  us,  and  the  result  is  sure,  even 
now.  How  small  soever  the  leaven  is,  compared  with  the  mass,  the 
less  will  prevail,  and  subdue  the  greater.  The  dawn  will  chase  away 
the  night,  and  blaze  in  lull  day.  "  He  which  hath  begun  a  good 
work  wnll  perform  it."    Let  us  not  despise,  theretbre,  the  day  of  small 


April  19. — "  We  ought  to  lay  down  our  lives  for  the  brethren." 

1  John,  iii,  16 

In  the  beginning  of  the  Gospel  this  test  of  love  was  frequently  re- 
quired :  and  Christians  not  only  dared  to  be  companions  of  them  that 
suffered,  but  were  ready  to  suffer  for  them.  So  Paul  testifies  of  Pris- 
cilla  and  Aquila,  his  helpers  in  Christ :  "  Who,"  says  he,  "  have  tor 
my  lite  laid  down  tiieir  ow"n  necks :  unto  whom  not  only  I  give  thanks, 


1G4  APRIL  19. 

Dut  also  all  the  churches  of  the  Gentilas."  It  is  well  the  providence 
of  God  does  not  call  us  to  such  a  severe  trial.  But  surely  the  princi- 
ple requires  us  to  be  ready  to  do  every  tiling  in  our  power  on  their 
behalf:  and  will  not  allow  us  to  refuse  any  service  or  sacrifice  for 
our  brethren,  however  cu'duous. 

We  may  do  much  for  their  minds ;  by  dissipating  their  doubts,  re  • 
moving  their  fears,  and  bringing  them  comfort  in  their  spiritual  dis- 
tresses. Thus  Jonathan  went  to  David  in  the  wood,  and  strengthened 
his  hand  in  God.  Ointment  and  perfume  rejoice  the  heart,  so  doth  a 
man  his  friend  by  hearty  counsel.  A  Christian  is  self-suspicious, 
and  is  afraid  of  every  conclusion  in  his  own  favor  draw^n  by  himself; 
he  sees  not  the  consolation  to  which  he  is  entitled,  though  so  near 
Iiim — But  another,  like  the  angel  to  Hagar,  may  open  his  eyes,  and  J 
show  him  the  well.  Sometimes  he  is  cast  down,  supposing  many  N 
things  are  peculiar  to  himself;  especially  those  painful  feelings  which 
arise  from  the  assaults  of  Satan,  and  his  conduct  with  in-dwelling  sin, 
more  and  more  of  which  he  is  continually  discovering.  But  you  can 
relieve  him,  by  opening  your  own  experience,  and  letting  him  know 
that  it  is  so  with  you.  There  is  another  important  case :  "Brethren, 
if  a  man  be  overtaken  in  a  fault,  ye  which  are  spiritual,  restore  such 
a  one  in  the  spirit  of  meekness  j  considering  thyself,  lest  thou  also 
be  tempted." 

'  What  can  be  dearer  to  man  than  reputation?  A  good  name  is 
rather  to  be  chosen  than  great  riches :  but  it  may  be  injured  various 
ways.  And  surely  we  ought  to  be  alive  to  a  brother's  character ;  and 
willingly  throw  ourselves  between  him  and  the  strife  of  tongues. 
When  any  thing  is  said  to  his  disparagement,  we  should  show  that 
charity  which  rejoiceth  not  in  iniquity,  but  hopeth  all  things.  We 
should  frown  away  the  slander  of  insinuation.  We  should  not  allow 
a  relater  to  go  on,  without  inquiring  whether  he  will  allow  us  to  name 
it  to  the  person  aggrieved,  or  the  person  from  whom  he  affirms  to 
have  derived  it.  What  a  world  of  calumny  and  mischief  would  this 
prevent !  He  that  helps  not  in  the  circulation  of  the  report,  yet,  if 
he  pleasingly,  or  even  patiently,  sits  to  hear  it,  shares  half  the  blame; 
and,  as  Dr.  South  says,  the  tale-bearer  and  the  tale-hearer  should  be 
both  hanged  up,  back  to  back,  only  the  one  by  the  tongue,  and  the 
other  by  the  ear. 

The  body  may  need  help.  And  our  Savior  bore  our  infirmitie<?, 
and  sicknesses,  by  compassion  and  sympathy.  His  commiseration 
could  bear  them  away  from  the  sufferers.  We  cannot  perform  mira- 
cles. But  we  may  be  useful  by  medical  aid,  and  by  personal  at- 
tendance, and  succor.  And  where  the  malady  cannot  be  removed, 
the  enduring  may  be  alleviated.  Is  it  nothing  to  the  patient  that 
you  visit  him  in  his  affliction  ?  that  he  sees  you  at  the  side  of  the 
bed  of  languishing?  that,  by  your  tears  and  prayers,  you  are  answer- 
ing to  the  address — Pity  me,  pity  me,  O  ye  my  friends !  for  the  hand 
of  God  hath  touched  me  ? 

The  state  of  our  brethren  may  call  for  assistance ;  and  is  to  be 
relieved  according  to  our  ability.  It  will  be  as  base  in  us  as  unpro- 
fitable to  them,  to  say.  Depart  in  peace ;  be  ye  warmed  and  filled-, 
while  we  give  them  not  those  things  which  are  needful  to  the  body. 
"  Whoso  hath  this  world's  good,  and  seeth  his  brother  have  need, 


APRIL  20.  165 

and  shutteth  up  his  bowels  of  compassion  from  him,  how  dwelleth 
the  love  of  God  in  him  ?"    Job  could  say,  The  blessing  of  him  that 
was  ready  to  perish  came  upon  me,  and  I  caused  the  widow's  heart 
to  sing  for  joy.     It  was  the  saying  of  our  Lord,  It  is  more  blessed  to 
give  than  to  receive.     It  was  the  glory  of  Christianity,  in  its  first 
powerful  effect,  that  none  who  embraced  it  "  lacked."     As  glory  in 
heaven,  and  as  grace  on  earth,  so  the  blessings  of  providence  were  - 
free,  and  open  to  all.     The  property  of  Christians  went  along  with  " 
their  affections;  "  and  distribution  was  made  to  every  one  as  he  had 
need."     And  so  tender  were  they  of  each  other,  that  "  the  multitude 
of  them  that  believed  were  of  one  heart  and  of  one  soul:  neither  said 
any  of  them  that  aught  of  the  things  which  he  possessed  was  his 
own ;  but  they  had  all  things  common."     "  O,  this  is  no  rule  for  us  " 
Well ;  take  it,  and  interpret  it  in  your  own  way.    Yet  will  not  what 
even  you  infer  from  it  as  a  duty,  include  much  more  than  is  now 
found  in  the  temper  Eind  practic"e  of  Christians?     "But  we  are  not 
able."     This  is  commonly  the  language  of  those  who  are  able,  but 
not  wiHing.     Some  incapacitate  themselves.     A  decent  distinction  ' 
above  the  vulgar  will  not  satisiy  them:  they  must  be  splendid  in  dress,  _^ 
and  luxurious  in  table,  and  magnificent  in  furniture.    Others  are  dis- 
abled by  hoarding.     If  accumulation  be  not  condemned  by  Chris-  ' 
tianity,  the  extent  of  it  is.     A  man  may  decently  provide  for  his 
family,  without  wishing  to  leave  them  in  the  snares  of  affluence,  and 
with  a  heap,  which  if  they  do  not  dissipate  by  vice  and  excess,  they 
are  likely  only  to  be  concerned  to  enlarge.     And  may  not  persons 
increase  their  powers  of  beneficence,  by  diligence,  and  economy,  and  "^ 
self-denial?   And  is  not  self-denial  the  first  lesson  in  the  school  of  r 
Christ  ?  And  you  know  the  grace  of  Him,  who,  though  he  was  ricli,Jj 
yet  for  your  sakes  he  became  poor,  that  you,  through  his  poverty,  ^ 
miglit  be  rich.     "'  We  ought  to  lay  down  our  lives  for  the  "^ 

BRETHREN."  -C 

April  20. — "  And  being  in  an  agony,  he  prayed  more  earnestly." — Luke, 
xxii,  44. 

And  w^hat  must  this  agony  have  been,  when  it  is  added,  that  "his 
sweat  was  as  it  were  great  drops  of  blood  falling  down  to  the  ground  ?" 
What,  my  soul,  could  have  caused  this? 

"  Oh !  what  wonders  love  has  done !  I      "  What  produced  that  sweat  of  blood 

"  But  how  little  understood;  "  Who  can  thy  deep  wonders  see, 

"  God  well  knew,  and  God  alone,  \  "  Wonderful  Gethsemane  V 

— But  let  US  now  observe  his  deportment.  For  we  are  not  only  to 
view  him  as  our  mediator  in  his  passion,  but  as  also  sufTering  for  us, 
to  leave  us  an  example  that  we  should  folloAv  his  step«:^'Ia  hij 
agony  he  prayed  more  earnestly."  Not  that  he  was  cold  and  formal 
before  in  his  devotions ;  but  as  the  hour  and  power  of  darkness  ad- 
ranced,  and  he  began  to  be  sore  amazed,  and  very  heavy,  and  his 
soul  was  exceeding  sorrowful,  even  unto  death ;  there  was  more  ex- 
citement in  his  feelings,  and  vehemency  in  his  manner  of  expression. 
Now  were  the  days  of  his  flesh,  in  which,  with  strong  cryings  and 
tears,  he  made  supplications  to  Him  who  was  able  to  save  him  from 
death.  So  it  is  to  be  with  us.  Prayer  is  never  out  of  season.  We 
sec  this  in  his  life.     On  what  occasion  did  not  he  pray  ?     But  there  is 


166  APRIL  21. 

a  time  when  it  is  specially  seasonable.  Therefore,  says  God,  "  Call 
upon  me  in  the  day  of  trouble."  "  Is  any  atBicted  ?  Let  him  pray." 
Prayer  is  the  design,  the  refuge,  the  solace,  the  improvement  of 
affliction ;  and  the  greater  the  distress  and  anguish  we  are  in,  the 
stt^^  more  necessary  will  it  be,  both  for  our  ssmetifi^^  and  support.  Let 
-  -  -'•    uSj  therefore,  be  the  more  importunate.  In  the  greatness  cf  our  distress, 

— Let  us  not,  like  Adam  and  Eve,  flee,  and  endeavor  to  hide  our- 
selves from  God,  but  pray. 

— Let  us  not,  like  Cain,  begin  to  build,  and  try,  by  w^orldly  objects, 
to  dissipate  our  grief,  but  pray. 

— Let  us  not,  like  Jonah,  fret  under  the  loss  of  our  gourds,  and  tell 
God  himself,  that  we  do  well  to  be  angry,  even  unto  death,  but  pray, 

— Let  us  not,  like  Ephraim  and  Judah,  repair  to  creatures:  "When 
Ephraim  saw  his  sickness,  and  Judah  saw  his  w^ounds,  then  went 
Ephraim  to  the  Assyrian,  and  sent  to  King  Jareb ;  yet  could  not  he 
heal  them,  or  cure  them  of  their  wound,"  but  pray. 

— Let  us  not,  like  Saul,  who  went  to  the  witch  of  Endor,  repair  to 
the  devil  himself,  by  error,  drunkenness,  and  sin,  but  pray. 

— Let  us  not,  like  Ahithophel  and  Judas,  have  recourse  to  suicide, 
and  plunge  into  hell  for  relief,  but  pray,  saying,  with  the  Church, 
"  Come,  and  let  us  return  unto  the  Lord  ;  for  he  hath  torn,  and  he 
will  heal  us  :  he  hath  smitten,  and  he  Avill  bind  us  up  ;"  or,  with  Job, 
"  Though  he  slay  me,  yet  will  I  trust  in  HimJ^ 

"  There,  till  the  dear  Deliv'rer  comes, 


I  saem  forsaken  and  alone, 
"  I  hear  the  lions  roar  ; 
And  every  door  is  shut,  but  one, 
"  And  that  is  Mercy's  door. 


'■  I'll  wait  with  hurnble  pray'r: 
And  when  he  calls  his  exile  home, 
"  The  Lord  shall  find  me  there  " 


April  21. — "  Fear  not  ye  ;  for  I  know  that  ye  seek  Jesus  Avhich  was  cru- 
cified."— Matthew,  xxviii,  5. 

Thi3  was  the  address  of  an  angel  to  Mary  Magdalene,  and  the 
other  Mary,  that  had  come  to  see  the  sepulchre  before  break  of  day 
They  were  last  at  the  cross,  and  first  at  the  tomb.  Fa^-ors  are  given 
sovereignly  by  the  Lord,  but  honor  is  conferred  according  to  a  rule  ; 
and  the  rule  is  this  :  "  Them  that  honor  me,  I  will  honor."  These 
women  w^ere  informed  of  his  resurrection  before  the  apostles ;  the 
apostles  received  the  intelligence  from  them,  but  they  received  it 
from  an  angel.  At  first  these  pious  visitants  were  afraid.  And  what 
wonder  when  we  consider  that  they  were  females  ;  that  all  their  sen- 
sibilities were  alive  ;  that  they  were  in  another's  garden ;  that  they 
were  alone  ;  that  the  earth  was  reeling  under  them  ;  that  the  guards 
were  fleeing,  and  perhaps  shrieking;  that  it  was  early  in  the  morn- 
ing, and  the  remaining  darkness  rendered  more  visible  and  awful  the 
divine  messenger  sitting  at  the  door  of  the  tomb — his  countenance  as 
lightning,  and  his  raiment  w^hite  as  snow !  But,  says  the  angel, 
"  You  have  nothing  to  apprehend  from  me.  He  is  my  master,  as 
well  as  your  Savior.  I  serve  him  wiiom  ye  seek ;  and  having  attend- 
ed his  resurrection,  I  now  announce  it  to  you.  He  is  not  here ;  he  is 
risen,  as  lie  said  ;  step  forward  3  come,  see  the  place  where  tlie 
Lord  lay." 

And  it  is  true,  in  its  most  extended  application,  that  they  wdio  seek 
JcEus  Christ  which  was  crucified,  ha\'e  really  nothing  to  fear,  what- 


APRIL  22.  1(^7 

ever  at  first  may  dismay  them.  But  who  are  entitled  to  this  assu- 
rance ?  Do  you  leel  your  need  of  him  as  once  you  did  not,  for  all  the 
purposes  of  salvation  ?  Have  you  desires  after  him  so  peculiar  that 
nothing  else  can  satisfy  them  ;  so  powerful  as  to  make  you  willing  to 
part  wTth  whatever  stands  in  competition  w^ith  him  7  Are  you  deter- 
mined to  press  through  all  difficulties,  and  be  found  in  the  use  of  all 
means  which  he  has  appointed  ?  Are  you  submissively  asking.  Lord, 
what  wilt  thou  have  me  to  do?  depending  on  the  aid  of  his  Holy 
Spirit?  and  looking  for  his  mercy  unto  eternal  life  ?  If  you  can  answer 
these  questions  in  the  affirmative,  /  know  that  ye  seek  Jesus  which 
was  crucified. 

—And!  also  loiow,  that  ye  have  nothing  io  fear.  "  Fear  not  ye.'^ 
Fear  not  that  you  have  a  graceless  heart;  the  very  seeking  is  a  toi<en 
for  good.  It  cannot  be  the  effect  of  nature  ;  that  which  is  of  the 
flesh,  is  flesh  ;  hut  that  v.'hich  is  of  the  Spirit,  is  spirit.  They  that 
are  after  the  flesh,  do  mind  the  things  of  the  flesh ;  but  they  that  are 
after  the  Spirit,  the  things  of  the  Spirit.  Fear  not  that  your  search 
will  be  successless.  Had  he  a  mind  to  kill  you  he  would  not  have 
shown  you  such  things  as  these.  His  aim  in  making  you  sensible  of 
your  condition,  was  not  to  render  you  miserable,  but  to  endear  himself, 
and  to  draw  forth  your  souls  after  him.  You  shall  not  be  disappointed. 
You  may  be  tried,  but  he  will  appear  to  your  joy.  Did  any  ever  seek 
him  in  vain?  Can  he  deny  himself  ?  They  that  sow  in  tears  shall 
reap  in  joy.  Blessed  are  they  that  do  hunger  and  thirst  after  right- 
eousness, for  they  shall  be  filled.  Fear  notlhat  you  shall  fall  under 
the  power  of  any  evil.  From  what  are  you  not  secured  ?  Is  it  tem- 
poral want  ?  The  young  lions  may  lack,  and  suffer  hunger ;  but  they 
that  seek  the  Lord  shall  not  want  any  good  thing.  Is  it  the  penalty 
of  the  law  ?  He  has  redeemed  you  from  the  curse  of  the  law,  having 
been  made  a  curse  for  you.  Is  it  sin?  Sin  shah  not  have  dominion 
over  you  ;  for  ye  are  not  under  the  law,  but  under  grace.  Is  it  the 
world  ?  This  is  the  victory  that  overcometh  the  world;  even  our  faith. 
Is  it  Satan  ?  The  Gk)d  of  peace  will  bruise  Satan  under  your  feet 
shortly.  Is  it  death  ?  He  has  abolished  death.  O  death,  where  is 
thy  sting  ?  O  grave,  where  is  thy  victory  ?  "  Nay,  in  all  these  things 
we  are  more  than  conquerors,  through  him  that  loved  us.  For  I  am 
persuaded,  that  neither  death,  nor  life,  nor  angels,  nor  principalities, 
nor  powers,  nor  things  present,  nor  things  to  come,  nor  height,  nor 
depth,  nor  any  other  creature,  shall  be  able  to  separate  us  ircm  the 
love  of  GJod,  which  is  in  Christ  Jesus  our  Lord." 


April  22. — "  And  it  came  to  pass,  when  the  ark  set  forward,  that  Moses 
said.  Rise  up,  Lord,  and  let  thine  enemies  be  scattered;  and  let  them  that 
hate  thee  flee  before  thee.  And  when  it  rested,  he  said.  Return,  O  Lord, 
unto  the  many  thousands  of  Israel." — Numbers,  x,  35,  36. 

We  might  have  expected  that  Aaron  would  have  done  this,  as  he 
was  the  high  priest.  But  Moses  was  the  leader  and  commander  of 
the  people,  and  he  was  not  offering  sacrifice,  or  burning  incense,  in 
which  he  would  have  offended  ;  but  performing  a  duty  of  natural,  as 
well  as  revealed  religion.  This  is  bmding  upon  all,  and  especially 
upon  public  men.     Thus  Solomon,  though  a  king,  kneeled  on  a  scaf- 


168  APRIL  22. 

fold  of  wood  at  the  dedication  of  the  templo,  and  led  himself  tho 
prayers  of  the  nation.  Princes,  officers,  magistrates,  masters  of  fami- 
lies.^ should  all  be  men  of  prayer.  Relative,  as  well  as  personal  claims, 
press  on  them. 

It  would  seem  that  Moses  always,  on  those  occasions,  employed 
the  same  terms.  Our  Lord,  also,  in  the  garden,  prayed  three  times, 
saying  the  same  words.  It  is  obvious  from  hence,  that  whatever 
advantages  extemporaneous  prayer  possesses,  and  it  has  many,  yet 
forms  of  prayer  cannot  be  in  themselves  improper,  in  public  or  in 
private. 

As  Moses  thus  addressed  God  at  the  commencem.ent  and  the  con- 
clusion of  every  march,  does  it  not  behoove  us  to  acknowledge  Him 
in  all  our  ways?  and  with  prayer  to  begin  and  end  every  day  ?  every 
meal?  every  ordinance?  every  enterprise?  every  journey?  every 
going  out,  and  every  coming  in  ? 

Especially  let  us  think  of  these  short  and  sublime  addresses  in  cur 
travelling  heavenward  through  this  wilderness  world. 

Here  is  the  marching  prayer,  "  Rise  up,  Lord,  and  let  thine  ene- 
mies be  scattered ;  and  let  them  that  hate  thee  flee  before  thee." 
That  is,  "  Before  we  move  we  commend  ourselves  to  thy  guidance, 
and  guardian  care,  and  almighty  agency.  We  are  passing,  not  only 
through  strange,  but  hostile  regions.  There  are  foes,  open  or  con- 
cealed, which  would  hinder  our  progress,  rob  us,  wound  us,  destroy 
us.  But  we  are  thy  charge,  and  engaged  in  thy  cause.  They  that 
hate  us,  hate  thee ;  our  enemies  are  thy  enemies.  And,  formidable 
as  they  are.  Thou  canst  as  easily  vanquish  them,  as  the  sun  rising  in 
his  strength  can  disperse  the  shadows  that  seem  to  oppose  his  march." 
Let  us  reahze  this,  and  we  shall  feel  enough  to  animate  us  to  go  for- 
ward, though  men,  though  devils  beset  our  path.  "  The  Lord  is  my 
light  and  my  salvation,  whom  shall  I  fear?  The  Lord  is  the  strength 
of  my  life,  of  whom  shall  I  be  afraid?  Though  a  host  should  encamp 
against  me,  my  heart  shall  not  fear ;  though  war  should  rise  against 
me,  in  this  will  I  be  confident." 

Here  is  the  resting  prayer,  "  Return,  O  Lord,  unto  the  many 
thousands  of  Israel."  That  is,  "  If  Thou  goest  on,  in  vain  we  are 
left.  What  can  we  do  without  thee  in  our  encampment,  any  more 
than  in  our  march  ?  Thy  presence  is  our  security,  our  treasure,  our 
glory,  our  joy.  What  is  any  station  without  thee  ?  How  can  its 
duties  be  discharged?  its  trials  be  endured?  its  comforts  be  sanctified? 
But  every  residence  with  thee  is  ennobled  and  blessed,"  Heaven  is 
only  the  tabernacle  of  God  with  men.  Thus  the  two  disciples,  when, 
the  Lord  made  as  if  he  would  have  gone  further,  constrained  him, 
saying.  It  is  toward  evening,  and  the  day  is  far  spent ;  and  did  he 
refuse  ?  He  went  in  to  tarry  Avith  them.  Do  we  thus  prize  him  ?  Do 
we  thus  pray  that  he  would  go  where  we  would  go,  and  dwell  where 
we  dwell  ?  If  not,  we  have  a  poor  prospect  before  us.  If  we  can  live 
without  God  with  us  In  this  world,  we  must  live  without  him  in  ano 
ther.  But  if  our  souls  cleave  to  Him,  and  cry,  "  Cast  me  not  away 
from  thy  presence,  and  take  not  thy  Holy  Spirit  from  me,"  we  may 
rejoice  in  the  promise,  "  I  will  never  leave  thee  nor  forsake  thee." 
— But  let  me  not  here  overlook  two  things.  First,  the  number  of 
his  people,  "  The  many  thousands  of  Israel."  "  For,"  unless  we  send 


APRIL  23.  169 

out  ignorance  and  bigotry  to  count  them,  "  who  can  CDunt  the  dust  of 
iacob,  and  the  number  of  the  fourth  part  of  Israel?"  And  the  Lord 
add  to  his  people  how  many  soever  they  be,  a  thousand  fold  ! 
Secondly  ;  We  shall  be  concerned  for  the  whole  Israel  of  God  We 
are  parts  of  them,  and  they  all  belong  to  us.  They  are  all  fellow 
citizens  of  the  same  community;  branches  of  the  same  household- 
members  of  the  same  body.  They  are  more  intimately  related,  and 
ougat  to  be  more  endeared  to  us,  than  any  earthly  friends,  or  na  ural 
relations-Pray,  therefore,  for  the  peace  of  Jeru.salem.  For  your  bre- 
thren and  companions'  sakes  say,  Peace  be  withinthy  walls,  and  proa 
perity  within  thy  palaces.  '•  Return,  O  Lord  "-not  unto  our  family, 
VnlnV  ""^';  ^^'^  thousands  of  episcopalians,  or  dissenters -but 

unto  the  many  thousands  of  Israel."  «  Grace  be  with  all  them  that 
love  our  Lord  Jesus  Christ  m  sincerity."     And,  "As  many  as  walk 

iTmef of f^od."  '  ^''''  ^'  "''  '^'"^  ""''"^  ""'"''y^  ^^^  "P°"  ^he 

April  23.— "From  the  end  of  the  earth  will  [  cry  unto  thee  when  mv 
heart  IS  overwhelmed  :  lead  me  to  the  Rock  that  is  higher  than  I  For  tfa^J 
lxi!2,  s!'"  ^         '"'  ^''  """'  ^"'^  ^  '*"°"S  tower  from^the  enemy.' '-Psalm 

He  does  us  the  most  important  service  who  instructs  us  to  prav. 
We  may  here  learn  much  from  the  example  of  David 
ct.-r^.fT  ^^"^^^^he  pray?  "I  will  cry  unto  thee."  Crying  is  a  sub- 
stitute for  speech ;  and  also  the  expression  of  earnestness"  A  child 
can  cry,  long  before  it  can  articulate;  and  its  cries  as  much  move 
.he  paront  as  any  eloquence  of  words.  A  person  in  great  danger  or 
want  or  pain,  not  only  utters  himself,  but  cries  out,  and  often  aloud, 
according  to  the  pressure  of  his  feelings.     Let  me  pray  as  I  can.     I 

f#2??h  f.  ^°  ^Tl^'  "^y  '^^'''^'  ^^  ^'^^  do  5  but,  if  I  am  deeply 
affected  by  tnem,  and  they  spring  from  a  broken  heart  and  a  contrite 
spirit,  they  shall  not  be  despised. 

unto  thee.  He  means  any  condition,  however  desolate,  or  distant 
-distance  of  place  being  put  for  greatness  of  extremity.  Some- 
t  mes  we  may  be  thrown  into  situations  the  most  trying,  and  remote 

cor^.  Th  ^  t'  ^'f  T^'^i?-'  '""^  ^''^  ^^d  '^  ^A.r.: to  hear  and  sue! 
cor  us      Thus  Joseph  found  him,  when  sold  into  Egypt;    and  John 

the  sea.  We  are  as  near  the  throne  of  grace  in  one  place  as  another 
Prayer  can  reach  H.m  wherever  we  are,  in  a  moment,  in  the  twinl: 

spe^alfl  wirr'h'ar."'^'''  '''^'  ^P^^'  '  '''''  ^"^^^'^^'  ^"^  ^^^-«  ^^^^ 
Nn7t?,^^T  would  he  pray?  "When  my  heart  is  (wcrwhelmed^ 
r^ot  that  he  would  restrain  prayer  at  other  times;  we  are  to  pray 
w  thout  ceasing.     It  is  the  character  of  a  hypocrite,  that  he  will  not 

iljT.  \  "PrT  ?^^-  P^'^  ^^"  ^'^''^^  that  only'make  a  noise  at 
the  approach  of  bad  weather;  and  there  are  persons  who  only  pour 
out  a  prayer  when  God's  chastening  hand  is  upon  them.  But  what 
should  we  think  of  a  neighbor,  or  friend,  who  never  called  upon  us 
but  when  he  wanted  to  borrow  or  beg  ?  Yet  what  is  always  proper 
m^  be  sometimes  peculiarly  seasonable,  natural,  and  neces^ry.  And 


170  APRIL  24. 

this  is  the  case  when  we  are  in  trouble  and  affliction.  Therefore,  eaya 
God,  Call  upon  nie  in  the  day  of  trouble.  The  answer  will,  in  due 
time,  relieve  and  deliver.  The  exercise  will  immediately  soothe  and 
sanctify.     Is  any  afflicted  ?    Let  him  pray. 

— For  what  would  he  pray?  '■^  Lead  me  to  the  Rock  that  is  higher 
than  /."  What  means  he  by  this  Rock,  but  something  which  could 
afford  him  support,  when  he  was  ready  to  be  swallowed  up  ?  the  per- 
fections of  Jehovah ;  the  everlasting  covenant ;  the  doctrine  of  pro- 
vidence; the  Lord  Jesus,  who  is  our  hope.  This  is  the  rest,  and  this 
is  the  refreshing.  And  yet,  when  the  relief  is  provided  and  when 
we  see  it  too,  we  cannot  reach  it  of  ourselves.  We  need  a  divine 
agency  to  conduct  us  to  it.  We  live  in  the  Spirit,  and  walk  in  the 
Spirit. 

—  Mlience  does  he  derive  his  encouragement  to  pray?  "  For  thou 
hast  been  a  shelter  for  me,  and  a  strong  tower  from  the  enemy." 
Nothing  can  be  more  confirming  and  exciting,  than  the  review  of 
God's  former  interpositions  on  our  behalf;  and  to  reason  from  what 
he  h£Ls  been,  to  what  he  will  be,  and  from  what  he  has  done,  to  what 
he  will  do.  For  he  is  the  same  yesterday,  to-day,  and  for  ever.  And 
they  that  know  his  name  will  put  their  trust  in  him. 

♦'Each  sweet  Ebcnezer 
"I  have  ill  review, 


"  His  love,  in  time  past, 
«'  Forbids  me  to  think 

"  He'll  leave  ma,  at  last, 
"  In  trouble  to  sink. 


"Confirms  his  good  pleasure 
"  To  guide  me  quite  through 


April  24. — ^"But  now  they  are  hid  from  thine  eyes.'' — Luke,  xix,  49. 

When  Pharaoh  saw  there  was  respite,  he  hardened  his  heart. 
Solomon  tells  as.  Because  sentence  against  an  evil  Avork  is  not  exe- 
cuted speedily,  therefore  the  hearts  of  the  sons  of  men  are  fully  set 
in  them  to  do  evil.  But  God's  keeping  silence  is  not  approbation. 
His  long-suflering  is  not  even  connivance.  Cannot  he  be  merciful 
unless  he  allows  us  to  trifle  and  insult  him  for  ever?  His  patience 
has  its  rules  and  its  bounds.    And  Jerusalem  knew  this. 

— Much  has  been  said  on  what  is  termed  a  day  of  grace  ;  and 
much  which  we  neither  admire  nor  believe.  We  are  not  authorized 
to  say  any  one  is  beyond  hope,  while  he  is  yet  in  life.  Manasseh 
would  have  seemed  very  likely  to  be  such  a  desperate  character ;  but 
he  obtained  mercy. 

"And  while  the  lamp  holds  out  to  burn, 
"  The  vilest  sinner  may  return." 

If  we  cannot  view  any  of  our  fellow  creatures  as  beyond  the  pos- 
sibility of  salvation,  so  we  have  no  rule  by  which  we  can  absolutely 
determine  against  ourselves.  Yet  there  are  several  things  of  fearful 
import,  to  which  we  do  well  to  attend. 

First.  The  language  of  the  word  of  God  is  fearful.  "Ephraim  is 
joined  to  idols ;  let  him  alone."  "  Israel  would  none  of  me ;  j<o  I  gave 
them  up  to  their  own  hearts'  lust."  "  In  thy  filthiness  is  lewdness :  be- 
cause I  have  purged  thee,  and  thou  wast  not  purged,  thou  shalt  not  be 
purged  from  thy  filthiness  any  more,  till  I  have  caused  my  fury  to  rest 
upon  thee."  '^  If  we  sin  wilfully  after  that  we  have  received  the  know- 
ledge of  the  truth,  there  remaineth  no  more  sacrifice  for  sins:  but  a 
certain  fearful  looking-for  of  judgment  and  fiery  indignation,  which 


APRIL  24.  171 

shall  devoui  the  adversaries.''  "  Because  I  ha\  e  called,  and  ye  re- 
fused ;  I  have  stretched  out  my  hand,  and  no  man  regarded ;  but  ye 
have  set  at  nought  all  my  counsel,  and  v/ould  none  of  my  reproof;  I 
also  will  laugh  at  your  calamity;  1  will  mock  Avhen  your  fear 
Cometh."  "  Behold,  now  is  the  accepted  time ;  behold,  now  is  the 
day  of  salvation."  We  offer  no  commentary  on  these  passages — but, 
surely,  their  language  is  fearful. 

Secondly.  We  know  that  final  impenitency  is  irrecoverably  hope- 
less ;  and  loith  life  all  our  opportunities  end ;  and  this  is  fearful.  It 
■would  not  be  kindness,  but  cruelty,  to  flatter  men  with  a  contrary  ex- 
pectation. Search  the  Scripture,  and  you  will  always  find  a  differr 
ence  between  the  present  and  the  future.  One  is  a  state  of  trial,  the 
other  of  decision.  The  one  is  sowing,  the  other  reaping ;  and  what- 
soever a  man  soweth  that  shall  he  also  reap.  Is  not  this  sufficient  to 
induce  us  to  seek  the  Lord  while  he  may  be  found,  and  to  call  upon 
him  while  he  is  near? 

Thirdly.  This  life,  upon  which  every  thing  depends,  is  very  brief — 
this  is  fearful.  Look  at  the  images  of  Scripture  ;  a  flower  of  the  field, 
a  flood,  a  watch  in  the  night,  a  dream,  a  vapor.  Consider  the  deaths 
that  come  under  your  own  observation.  Observe  the  frailty  of  your 
frame.  Remember  the  numberless  diseases  and  accidents  to  which 
you  are  exposed.  Think  of  your  pulse,  Avhere  the  question  is  asked 
sixty  times  every  minute,  whether  you  shall  live  or  die,  and  then 
you  may  well  exclaim, 

"  Great  God !  on  what  a  slender  thread       I      "  The  eternal  state  of  all  the  dead 
"  Hangs  everlasting  things  !  |  "  Upon  life's  feeble  strings  !" 

Fourthly.  Our  continuance  here  is  as  uncertain  as  it  is  short — this 
is  fearful.  "  I  have  not  had,"  said  a  good  man,  "  a  to-morrow  for 
years."  It  would  be  well  if  we  had  not.  Indeed,  we  have  not  in 
reality,  whatever  we  may  have  in  imagination.  "  Boast  not  thyself 
of  to-morrow,  for  thou  knowest  not  what  a  day  may  bring  forth." 

Fifthly.  Before  this  short  and  uncertain  period  terminates,  many 
opportunities  and  advantages  may  elapse,  tojeturn  no  more — this  is 
fearful.  Many  convictions  may  die  away,  no  more  to  be  renew^ed 
again  unto  repentance.  We  may  be  deprived  of  reason,  and  religion 
can  only  operate  through  the  medium  of  that.  Old  age  helps  on  in- 
sensibility, and  before  we  are  aware,  though  unpardoned  and  unre- 
newed, we  may  become  incapable  of  a  moral  change.  The  Gospel 
may  be  removed  from  us.  We  -may  be  placed  where  it  is  not  in  our 
power  to  attend  it.  We  may  become  deaf,  or  blind.  Sickness  may 
confine  us  to  a  room  of  pain,  or  a  bed  of  languishing.  The  influences 
necessary  to  render  the  means  of  grace  effectual  may  be  withholden. 
Though  Paul  plants,  and  Apollos  waters,  God  alone  gives  the  in- 
crease; and  though  Ave  can  do  nothing  to  deserve  his  grace,  we  may 
provoke  his  anger,  and  he  may  judicially  give  us  up.  The  heart  is 
hardened  through  the  deceitfulness  of  sin,  and  no  less  so  by  familiarity 
with  divine  things.  And  is  not  this  the  case  with  many  ?  Once  their 
consciences  smote  them.  They  dropped  a  tear  upon  their  Bible. 
When  walking  alone,  among  the  works  of  God,  they  pi'ayed,  "  Lord, 
I  am  thine ;  save  me."  But  Felix  no  more  trembles,  and  neglects  to 
send  for  Paul.  And  the  Gadarenes  have  besought  the  healer°of  their 
neighbors,  and  the  reprover  of  their  sin,  to  depart  out  of  their  coasts. 


172  APRIL  25. 

April  25. — "  And  in  the  morning,  rising  up  a  great  while  before  day,  ho 
went  out,  and  departed  into  a  solitary  place,  and  there  prayed."— Mark,  i,35. 

And  yet  he  had  been  greatly  occupied  the  whole  of  the  day  pre- 
ceding this.  We  think  Utile  of  time,  but  he  never  passed  an  idle  hour. 
The  whole  of  his  life  said,  I  must  work  the  works  of  Him  that  sent 
me,  while  it  is  yet  day ;  the  night  cometh  wherein  no  man  can  work. 
He  was  really  a  man;  he  took  cur  infirmities;  and  wearied  nature 
requh-ed  repose:  but  he  distinguished  between  the  necessary  and  the 
needless;  and  even  between  refreshment  and  indulgence;  and  while 
he  enjoined  self-denial  upon  his  disciples,  as  the  very  first  lesson  in  his 
school,  "  He  pleased  not  himself." 

It  is  allowed,  that  as  to  the  measure  of  sleep,  no  one  rule  can  be 
laid  down  for  all.  Some  require  more  than  others.  But  it  is  ques- 
tionable whether  they  require  much  more.  Yea,  it  may  be  questioned 
whether  they  require  ani/  more  as  to  length.  What  tliey  want  more 
of  is  better  sleep ;  and  the  quality  would  be  improved  by  lessening 
the  quantity.  Let  those  who  are  now  so  wakeful,  and  restless,  and 
can  only  sleep  sound  when  they  ought  to  be  rising,  let  them  try  tlie 
experiment,  and  i^ee  whether  a  lew  hours  of  sweet  and  solid  sleep  be 
not  preferable  to  the  protraction  of  being  bed-ridden,  rather  than  of 
enjoying  repose. 

We  should  also  inquire  too,  whether  we  have  not  produced  the 
habit  itself  that  now  demands  so  much  to  satisfy  it.  If  so,  we  are  ac 
countable  for  the  cause  as  well  as  the  effect. 

— We  should  also  be  always  fearful  and  suspicious  when  our  rea 
sonings  ani  pleadings  are  on  the  side  of  gratification  and  ease.  It  is 
here,  where  nothing  sinful  is  thought  of,  and  no  danger  appears ;  it  is 
here,  we  peculiarly  need  the  admonition.  Watch  and  pra}'-,  lest  yc 
enter  into  temptation.  The  spirit  indeed  is  willing,  but  the  flesli 
is  weak. 

—Some  live  only  to  do  evil.  We  do  not  wish  them  to  rise  early — 
they  are  only  harmless  while  they  sleep. 

— Some  live  a  life  of  mere  indolence  and  ease.  They  are  indeed 
free  from  vice,  but  they  have  no  useful  employment.  It  is  of  little 
importance  at  what  time  thev  rise.  There  is  very  little  diflerence 
between  their  sleeping  and  wakeful  hours.  The  one  is  as  barren  ad 
the  other  cf  any  active  endeavors  to  glorify  God,  or  serve  their  gene- 
ration, or  work  out  their  own  salvation. 

But  surely  there  are  some  who  feet  that  life  is  infinitely  importanf ; 
who  know  that  they  are  placed  here  to  gain  good,  and  to  do  good ; 
who  remember  that  the  only  opportunities  they  have  for  both  are 
short  and  uncertain.  Surely  these  will  say.  Let  us  not  sleep  as  do 
others.  Surely  these  will  feel  the  excitement  and  reproach.  It  is  high 
lime  to  awake  out  of  sleep.    They  that  sleep,  sleep  in  the  night. 

— In  a  word,  has  not  early  rising  every  recommendation  ?  Is  it  not 
physically  advantageous?  Is  it  not  better  for  health?  Consult  your 
strength,  your  appetite,  your  nerves,  your  spirits,  your  complexion. 
Ask  your  physician.  Is  there  a  medical  man  upon  earth  that  would 
risk  his  reputation  by  a  contrary  opinion  ?  Sinclair,  in  his  volumes  on 
health  and  longevity,  remarks,  that  though  those  who  lived  to  a  very 
great  age  differed  in  many  things,  they  all  resembled  each  other 
here.     There  was  not  one  of  them  but  rose  early. 


APRIL  26.  173 

— Ig  it  not  as  desirable  to  our  civil  concerns?  Wliat  an  advantage 
has  a  tradesman  by  early  rising,  in  planning  and  arranging  his  con- 
cerns for  the  day;  in  forwarding  his  work,  and  placing  it  under  his 
command,  and  in  having  leisure  lor  any  incidental  engagement,  with- 
out etoppmg  or  deranging  the  usual  course  of  his  calling?  While 
another,  who  has  said,  A  little  more  sleep,  a  little  more  slumber,  and 
who  begins  at  ten  what  he  should  have  commenced  at  six,  is  throv/n 
into  haste  and  contusion,  hurries  on  to  overtake  himself,  finds,  through 
the  day,  his  duty  a  turmoil,  and  feels  himself  a  drudge.  If  we  turn 
from  the  shop  and  look  into  the  family,  what  a  ditference  between  the 
early  and  late  mistress  I  and  the  early  and  the  late  servant !  Even 
tliOcC  who  do  not  practise  early  rising  themselves  plead  for  the  impor- 
tance of  it  in  their  domestics,  and  would  never  engage  them  without 
it.  Indeed,  the  reputation  ot  every  individual,  whatever  be  his  con- 
dition in  life,  is  concerned  in  it;  and  his  character,  in  the  feeiingn  of 
others,  is  unavoidably  lowered  by  late  rising,  unless  there  be  a  known 
and  justifiable  cause, 

— Above  all,  is  it  not  raorally  important?  The  heathens  said,  the 
morning  was  the  friend  to  the  muses.  It  is  surely  a  friend  to  the 
graces.  If  it  be  the  best  time  for  study,  it  is  also  the  best  time  for  de- 
votion. It  is  better  to  go  from  prayer  to  business,  than  from  business 
to  prayer.  Intercourse  with  God  prepares  us  for  our  intercourse  with 
our  fellow  creatures,  and  for  every  occurrence,  whether  pleasing  or 
painful.  Who  would  go  out  in  the  morning,  not  knowing  what  a  day 
may  bring  forth,  and  feeling  his  ignorance,  and  weakness,  and  de- 
pravity, and  danger,  without  retiring  first,  and  committing  himself  to 
Grod  ?  Bocrhaave,  the  celebrated  physician,  rose  early  in  the  morn- 
ing, and  through  life  his  practice  was  to  retire  an  hour  for  private 
prayer  and  meditation.  This,  he  often  told  his  friends,  gave  him 
firmness  and  vigor  for  the  business  of  the  day.  He  commended  it, 
therefore,  from  experience,  as  one  of  the  best  rules  of  life.  The  great 
Judge  Hale,  too,  rose  early,  and  retired  for  prayer,  and  read  a  portion 
of  God's  wofd ;  "without  which,  he  said,  nothing  prospered  with  him 
all  the  day.     But  see  the  Lord  of  all ! !  What  did  He  ? 


April  26.—"  Sitting  at  the  feet  of  Jesus."— Luke,  viii,  35. 

— This  \yas  a  place  of  nearness.  Love  longs  to  be  near  its  attrac- 
tion, and  this  man  noAv  loves  his  benefactor,  and  feels  his  obligation  to 
his  pity  and  power.  ° 

— It  was  a  place  of  safety.  He  naturally  dreaded  the  return  of  the 
malady,  and  the  de\als  gaining  possession  of  him  again ;  he,  there- 
fore, keeps  close  to  his  Deliverer. 

— It  was  the  place  of  instruction.  The  two  former  purposes  might 
have  been  answered  by  his  sitting  at  the  side  of  Jesus.  But  sitting 
at  his  feet  was  the  position  and  posture  of  a  learner.  "  They  sat  down 
at  his  feet,"  says  Moses,  when  God  was  on  the  top  of  Horeb,  and  the 
people  at  the  bottom,  and  received  of  his  words.  Isaiah,  speaking 
of  Abraham,  says,  "  God  called  him  to  his  feet."  Martha  had  a 
edster,  "  who  also  sat  at  Jesus'  feet."  Saul  of  Tarsus  "  was  brought 
up  at  the  feet  of  Gamaliel."  In  all  these  instances  there  is  a  reference 
to  the  ancient  and  Eastern  custom ;  when  the  master  occupied  a 


174  APRIL  26. 

higher  seat,  and  the  scholars  were  sitting  at  his  feet;  as  hereby  he 
had  them  in  view,  and  they  were  reminded,  by  their  very  place,  of 
the  reverence  and  submission  which  became  them  as  learners. 

This  is  the  place  Ave  should  all  be  found  in.  But  how  is  it  possible 
for  us  to  sit  at  his  feet  now  ?  He  said,  I  am  no  more  in  the  world ;  and 
the  heavens  have  received  him  till  the  restitution  of  all  things.  It  is 
true,  he  is  no  longer  here  corporeally,  but  he  is  here  spiritually.  He  is 
not  visible,  but  he  is  accessible ;  and, 

"  Where'er  we  seek  Hiin  he  is  found,      |      "  And  every  place  is  holy  ground." 

We  have  his  throne,  and  his  house,  and  his  word,  and  his  ministers, 
and  his  ordinances.  We  have  himself;  for  he  has  said,  Lo  !  I  am 
with  you  alway,  even  unto  the  end  of  the  world.  Where  two  or 
three  are  gathered  together  in  my  name,  there  am  I  in  the  midst  of 
them.  We  can,  theretbre,  sit  at  his  feet.  And  in  recommendation  of 
this  place,  let  us  observe  the  excellencies  of  the  Master,  and  the  ad- 
vantages of  his  disciples,  for  the  one  involves  the  other. 

And  here  we  must  not  overlook  the  dignity  of  his  character.  A 
tutor  seems  to  shed  lustre  over  his  pupils;  and  scholars  have  always 
prided  themselves  in  the  name  of  an  illustrious  preceptor,  A  young 
Israelitish  prophet  would  have  boasted  in  having  been  in  the  school  of 
Samuel,  or  Elijah.  How  far  did  the  queen  of  Sheba  come  to  hear, 
the  wisdom  of  Solomon !  But,  behold,  a  greater  than  Solomon  is 
here  !  one  fairer  than  the  children  of  men  ;  He  is  Lord  of  all.  See 
that  poor,  despised  Christian.  He  is  debarred  every  seat  of  learning 
among  men,  but  he  is  under  a  divine  instructor ;  such  honor  have  all 
his  saints.  For  so  highly  are  they  related  ;  so  pecuhar  is  their  desti- 
nation ;  so  sublime  are  the  stations  they  are  to  fill,  and  the  functions 
they  are  to  discharge,  as  kings  and  priests  unto  God  for  ever,  that 
their  education  is  not  intrusted  to  a  creature.  All  thy  children  shall 
be  taught  of  the  Lord. 

There  is,  also,  the  perfection  of  his  ability.  In  him  are  hid  all  the 
treasures  of  wisdom  and  knowledge.  Other  teachers  may  be  mis- 
taken, and  they  may  deceive  us.  They  cannot,  therefore,  deserve 
our  implicit  and  absolute  confidence.  But  he  does.  He  knows  every 
thing,  and  every  thing  perfectly.  We  cannot,  therefore,  rely  too 
much  on  his  decisions.  Heaven  and  earth  may  pass  away,  but  his 
word  shall  not  pass  away. 

There  is  the  kindness' of  his  manner.  Men  often  discourage  and 
intimidate  learners  by  their  distance,  hastiness,  and  austerity.  They 
have  not  long-suffering,  and  gentleness,  and  tenderness  enough  to  at- 
tract and  attach  the  very  soul  of  the  pupil,  to  soften  and  shame  him, 
if  perverse ;  to  fix  him,  if  roving  and  volatile ;  to  inspire  him  with  con- 
fidence, if  timid;  and  to  produce  in  him  at  once  that  freedom  and  ap- 
plication of  mind,  so  essential  to  improvement,  and  so  incompatible 
with  agitation  and  confusion  of  spirit.  For  something  besides  talent; 
and  may  we  not  say  something  beyond  talent  ?  is  required  in  a  teacher. 
In  proportion  to  the  greatness  of  his  knoAvledge,  and  tlie  quickness  and 
facility  of  his  apprehension,  a  master  will  be  tried  by  the  imperfec- 
tions of  his  scholars,  and  the  scholars  will  be  the  more  liable  to  be 
abashed  and  depressed.  Conscious  of  their  ignorance,  and  inability, 
and  slowness,  they  will  be  reluctant,  and  afraid  to  give  up  themselvea 
to  such  a  superior  tutor,  unless  he  has  other  qualities ;  and  such  a  tutor 


APRIL  26.  175 

would  not  be  very  likely  to  waste,  as  he  ts'ouU  suppose,  his  time  and 
talents  upon  such  unpromising  subjects.  But  we  sit  at  the  feet  of  One, 
whose  condescension  equals  his  greatness.  He  will  stoop  to  teach  me, 
even  where  I  must  begin.  He  will  accommodate  himself  to  ray  wants 
and  weakness.  He  will  repeat  his  lessons.  He  will  give  me  line  upon 
line,  precept  upon  precept,  here  a  little,  and  there  a  little,  and  up- 
braid not.  Thus  he  taught  his  immediate  disciples-as  they  were  able 
to  bear  it,  and  loved  them  to  the  end,  nol withstanding  their  mistakes 
and  mfirmities.  And  thus  he  said  to  his  hearers.  Learn  of  me,  for  I 
am  meek  and  lowly  in  heart.  Does  he  not  refer  to  himself  in  these 
attributes  as  a  motive  as  well  as  an  example?  As  much  as  to  say, 
"  You  need  not  be  afraid  to  place  yourselves  under  my  care,  I  will 
deal  tenderly  with  you." 

— There  is  also  the  efficiency  of  his  tuition.  None  teaches  like  him. 
Other  masters  teach,  but  they  cannot  make  their  pupils  learn.  They 
can  improve,  but  they  cannot  impart  ability ;  and  without  some  apti- 
tude for  art  or  science,  little  progress  will  be  made  under  the  best 
efforts.  What  could  Handel  or  Haydn  have  done  with  a  clown 
witliout  any  taste  or  ear  for  music  ?  But  Jesus  gives  the  capacity,  and 
the  disposition  he  requires.  He  furnishes  not  only  the  medium  but  the 
faculty  of  vision.  He  makes  the  blind  to  see,  and  the  deaf  to  hear. 
He  gives  us  a  new  heart,  and  puts  a  new  spirit  within  us,  and  causes 
us  to  walk  in  his  statutes.  And  though,  like  the  morning,  we  set  off 
with  a  few  rays  only,  our  path  is  like  that  of  the  sliining  light,  that 
shineth  more  and  more  unto  the  perfect  day. 

But  Oh !  what  are  the  instructions  he  gives !  What  is  all  other 
knowledge  compared  with  this  ?  Ask  Paul :  he  was  a  man  of  genius 
and  learning;  he  did  not  despise  science;  yet  he  exclaims,  "Yea, 
doubtless,  and  I  count  all  things  but  loss  for  the  excellency  of  the 
knowledge  of  Christ  Jesus  my  Lord."  Of  other  knowledge  v/e  may 
be  destitute,  and  yet  safe.  But  this  is  life  eternal.  Other  knowledge 
leaves  us  as  it  finds  us;  yea,  it  often  injures  the  possessor,  and  talent 
caters  for  depravity.  But  a  man  at  his  feet  feels  his  words  to  be  spirit 
and  life.  He  is  taught  to  deny  ungodliness  and  worldly  lusts,  and  to 
live  soberly,  righteously,  and  godly  in  the  present  world.  In  other 
cases,  "  In  much  wisdom  there  is  much  grief;  and  he  that  increaseth 
knowledge  increaseth  sorrow;"  but,  "Blessed  are  the  people  that 
know  the  joyful  sound."  The  burden  of  guilt  is  removed,  and  they 
enter  into  rest.  They  cast  all  their  care  on  Him  who  careth  for  them. 
Their  minds  are  kept  in  perfect  peace.  They  can  not  only  bear,  but 
enjoy  solitude.  Even  in  the  midst  of  trouble  they  are  revived,  and  re- 
joice in  hope  of  the  glory  of  God.  How  sweet  are  his  words  unto  their 
taste  !  yea,  sweeter  than  honey  to  their  mouth  ! 

No  wonder,  therefore,  the  disciple  prizes  his  privilege,  and  cannot 
be  seduced  from  his  Master's  feet.  He  has  been  taught  the  truth  as 
it  is  in  Jesus.  He  knows  the  tRith,  and  the  tmth  has  made  him  free. 
And,  therefore,  upon  the  question,  when  others  are  offended,  "  Will 
ye  al^  go  away  ?"  he  answers,  with  Peter.  Where  can  we  do  so 
well  ?  Lord,  to  whom  shall  we  go?  To  sin?  That  has  ruined  us. 
To  the  world  ?  That  has  deceived  us.  To  the  heathen  philosophers  ? 
Their  ibolish  hearts  are  darkened.  To  the  chief  priests  and  Phari- 
sees ?   They  are  the  blind  leading  the  blind.    To  the  law  ?    That 


176  APRIL  27. 

roars  and  flames  despair.  To  Moses  ?  He  wrote  of  thee.  To  thee 
gave  all  the  prophets  witness.  Lord,  to  whom  should  we  go,  but  untc 
thee?    Thou  hast  the  words  of  eternal  life. 


April  27. — "  Members  one  of  another." — Romans  xii,  5. 

All  mankind  are  joined  together  by  a  connection  which  only  death 
can  dissolve.  The  remoteness  of  the  situation  in  which  we  are  placed 
does  not  hinder  this  connection,  but  rather  strengthens  it,  as  we  see 
in  the  traffic  of  different  nations,  and  their  mutual  exchange  of  com- 
modities. The  inhabitants  of  one  region  cultivate  the  productions  of 
the  ground,  and  produce  articles  of  manufacture  for  the  use  of  those 
Df  another ;  and  those  of  another  do  the  same  in  return  for  them;  and 
we  sometimes  find  the  four  quarters  of  the  globe  in  the  furniture  of 
one  house,  or  the  provisions  of  one  table.  The  sea,  which  seemed 
likely  to  separate  the  dwellers  upon  earth,  in  the  progress  of  science 
and  arts,  has  rendered  them  accessible  to  each  other,  and  navigation 
has  become  the  principal  medium  of  trade. 

There  are  various  distinctions  in  life,  and  the  Scripture  does  not 
discountenance  them,  neither  are  we  to  view  them  as  selfish,  or  ter- 
minating only  in  the  advantage  of  the  superior  ranks.  The  lowest 
are  useful  as  well  as  the  highest.  The  rich  benefit  the  poor,  and  the 
poor  labor  for  the  rich.  The  king  is  the  protector  of  his  subjects ;  and 
every  subject  contributes  to  the  support  of  the  king.  The  king  is 
served  by  the  labor  of  the  field.  There  is  no  such  thing  as  indepen- 
dence ;  and  were  it  not  for  ignorance  and  pride,  we  should  never  think 
of  it.  The  under  ranks  are  even  the  basis  of  the  community ;  the 
lowest  parts  of  the  wall  sustain  the  higher.  The  more  we  rise,  and 
possess,  the  less  claim  have  we  to  independence ;  as  a  larger  building 
requires  more  support  than  a  smaller.  A  nobleman  employs  a  thou- 
sand hands ;  a  peasant  wants  but  two ;  and  these  are  his  own. 

— If  this  reasoning  be  true  as  to  men,  it  is  more  so  as  to  Christians. 
And  it  is  in  this  light  Paul  so  frequently  and  largely  speaks  of  it : 
"  I  say,  through  the  grace  given  unto  me,  to  every  man  that  is  among 
you,  not  to  think  of  himself  more  highly  than  he  ought  to  think;  bnt 
to  think  soberly,  according  as  God  hath  dealt  to  every  man  the  mea- 
sure of  faith."  To  show  how  important  it  is  to  display  a  mutual 
dependence,  he  remarks,  "  Tiic  eye  cannot  say  unto  the  hand,  I  have 
no  need  of  thee;  nor  again,  the  head  to  the  feet,  I  have  no  need  of 
you.  Nay,  much  more  those  members  of  the  body  which  seem  to 
be  more  feeble,  are  necessary."  They  have  all  their  respective 
places  and  uses.  Each  is  necessary;  necessary  to  each,  and  ne- 
cessary to  the  whole  ;  necessary  to  the  beauty,  the  strength,  the  hap- 
piness, the  perfection  of  the  whole ;  why,  then,  should  we  set  at  nought 
a  brother  ? 

Yet  the  harmony  is  often  broken,  and  a  schism  found  in  the  body. 
The  Christian  church  would  never  have  been  reduced  to  its  present 
disjointed  state,  if  the  members  had  not  been  beguiled  from  the  sim- 
plicity that  is  in  Christ.  The  first  wrong  step  took  them  at  a  dis- 
tance from  the  Spirit,  and  as  though  Christ  had  been  divided,  and 
had  imparted  himself  and  his  gospel  to  some,  exclusively  of  others; 
the  names  of  creatures  became  noted  as  the  sources  from  which  par- 


APRIL  28.  177 

ticular  doctrines  were  derived,  and  by  whom  particular  modes  of  dis- 
cipline were  established.  The  words  the  Holy  Gliost  used  were  less 
regarded  than  the  words  which  man's  wisdom  teacheth.  The  worthy 
name  by  which  Christians  were  originally  called,  was  no  longer  eut- 
ficient.  They  rangetl  themselves  under  different  leaders,  and  called 
"  Rabbi,"  Jorgetting  who  had  forbidden  this  j  and  that  one  was  their 
Master,  even  Christ,  while  all  they  were  only  brethren.  Hence  feuds 
and  animosities  folloAved,  and  the  professors  of  meekness  itself  learned 
to  bite  and  devour  one  another.  The  consequences  of  such  measures 
are  known  and  felt  even  at  the  present  day;  and  though  much  of  the 
violence  of  religious  parties  has  subsided,  distinctio/is  unscriptural 
and  unnecessary,  (in  the  degree,  if  not  in  the  existence,)  are  sup- 
ported ;  and  though  all  hold  the  same  head,  the  members  of  one 
community  often  look  for  no  more  honor  and  assistance  from  those  of 
another,  than  if  they  were  not  of  the  body.  But  "  if  the  foot  shall 
say.  Because  I  am  not  the  hand,  I  am  not  of  the  body,  is  it,  tlterefore, 
not  of  the  body '?  And  if  the  ear  shall  say,  Because  I  am  not  the  eye, 
I  am  not  of  the  body,  is  it,  therefore,  not  of  the  body  ?"  "  But  now 
are  they  many  members,  yet  but  one  body  ;"  "  that  there  should  be 
no  schism  in  the  body;  but  that  the  members  should  have  the  same 
care  one  for  another.  And  whether  one  member  suffer,  ah  the  mem- 
bers suffer  with  it;  or  one  member  be  honored,  all  the  members 
rejotce  with  it."  "  For  by  one  Spirit  are  we  all  baptized  into  one  body, 
whether  we  be  Jews  or  Gentiles,  whether  we  be  bond  or  free  ;  and 
have  been  all  made  to  drink  into  one  Spirit." 

— Christians  are  not  only  so  many  members  in  a  natural  body,  but 
are  so  many  members  in  a  civil  or  domestic  state.  However  different 
and  distant  they  were  by  nature  from  each  other,  an  effectual  method 
has  been  taken  by  divine  grace  to  bring  them  together.  They  are 
reconciled  in  one  body  on  the  cross.  They  are  no  longer  stranger.-j 
and  foreigners,  but  fellow  citizens  with  the  saints,  and  of  the  house- 
hold of  God.  Therefore  they  are  one  in  Christ,  by  obligation,  as 
well  as  by  connexion  and  dependence.  Christ  over  his  own  house, 
has  a  right  to  enact  a  law  for  the  well  ordering  and  governing  of 
those  placed  under  him.  This  law  is  cleariy  contained  in  the  Scrip- 
ture, and  vain  is  every  other  proof  of  our  belonging  to  him,  unless  we 
obey  it.  And  what  says  He?  "  Then  are  ye  my  disciples,  if  ye  love 
one  another."  According  to  this,  we  must  not  live  to  ourselves.  Each 
is  to  live  for  the  good  of  each,  and  of  all.  Even  a  gratification,  harm- 
less in  itself,  is  to  be  avoided,  if  the  peace  of  a  weak  conscience  wll 
thereby  be  destroyed.  Such  was  the  example  of  Paul ;  yea,  and  of 
Christ  also:  '•  Let  every  one  of  us  please  his  neighbor  for  his  gocd 
to  edification;  for  even  Christ  pleased  not  himself;  but  as  it  is  writ- 
ten. The  reproaches  of  them  that  reproached  thee  fell  on  me." 

"  Now,  by  the  bowels  of  my  God,  _      I  "  By  his  last  groans,  his  dying  blood, 

**  His  sharp  distress,  his  sore  coiuplaiuts,    |      "  I  charge  my  soul  to  love  the  saints.'* 


April  28.--"  When  Jesus  knew  that  his  hour  was  come  that  he  should 
depart  out  of  this  world  unto  the  Father."— John,  xiii,  1. 

— *'  His  hour"  means  the  period  of  his  death.     Ln  another  place  it 
is  called  the  hour  of  his  enemies  :  "  This,"  said  he,  "  is  yom^  hour, 


178  APRIL  28. 

and  the  power  of  darkness."  It  is  calico  tlieii'  Lour,  because  tlw  y 
seemed  to  have  every  thing  their  own  way.  They  apprehended  him, 
and  mocked  and  scourged  him,  and  nailed  him  to  the  cross.  All  their 
purposes  and  wishes  succeeded,  and  they  considered  his  cause  as  an- 
nihilated. But  their  triumph  was  short  and  foolish.  What  they  had 
done  was  provided  for,  was  admitted  into  his  plan,  and  the  very  means 
of  accomplishing  his  design. 

— It  was  '•  His  hour."  He  was  delivered  by  the  determinate  coun- 
sel and  foreknowledge  of  God.  There  was  nothing  casua.1  in  his 
death.  The  time  was  appointed,  and  till  this  arrived  the  attempts  of 
his  adversaries  were  vain :  "  They  could  not  lay  hands  on  him,  be- 
cause his  hour  was  not  yet  come."  It  was  not  only  his  hour  by 
appointment,  but  by  importance.  No  such  hour  had  been  witnesserl 
since  time  had  commenced.  No  hour  of  his  own  life  would  bear  a 
comparison  wdth  it.  It  was  infinitely  unique,  wonderful,  and  interest' 
ing,  in  its  design  and  effects.  Now  was  the  judgment  of  this  world. 
Now  was  the  prince  of  this  world  cast  out.  Now  was  the  ceremonial 
law  abolished.  Now  was  the  moral  law  magnified  and  made  honor- 
able. Now  he  was  to  finish  transgression ;  now  he  was  to  bring  in 
everlasting  righteousnese.  Now  he  was  to  open  the  kingdom  of 
heaven  to  all  believers.  Now  he  was  to  get  himself  a  name  above 
every  name. 

— He  knew  that  his  hour  was  come — and  so  perfect  wa^  his  fore- 
sight of  the  event,  that  he  ki:iew  not  only  the  fact  itself,  but  the  inci- 
dents attending  it ;  and  knew  the  whole  before  there  Avas  any  appear- 
ance of  the  thing,  before  his  enemies  had  formed  the  design,  before 
Judas  had  felt  the  thought  of  treason.  And  thus  he  evinced  his  de- 
votedness  to  his  worlf.  He  saw  the  hour  was  at  hand,  but  he  seeka 
no  hiding-place,  nor  attempts  to  escape,  though  he  had  so  many  means 
in  his  power.  It  does  not  affect  this  to  say,  that  in  another  sense  he 
■was  unable  to  have  released  himself;  because  he  Avas  bound  by  cove- 
nant engagement;  and  if  he  saved  others,  himself  he  could  not  save. 
For  his  engagement  was  made  in  the  full  prospect  of  all  he  was  to 
endure;  and  as  the  tremendous  suffering  approached,  so  far  was  he 
from  repenting  of  what  he  had  brought  upon  liimself,  tliat  he  said^ 
"  How  am  I  straightened  till  it  be  accomplished!" 

— But  how  is  his  passage  through  this  dreadful  scene  expressed  ? 
"  That  he  should  depart  out  of  this  world  unto  the  Father."  Here 
let  us  think  of  his  people,  as  well  as  of  himself.  In  all  things  he  must 
have  the  pre-eminence,  but  they  resemble  him.  What  is  here  said  of 
his  death,  will,"  in  a  pleasmg  degree,  ai)ply  to  their  ow^n.  Their  death 
is  not,  indeed,  like  his,  mediatorial ;  neither  know  they  the  hour  when 
it  will  take  place.  But  all  their  times  are  in  God's  hand;  and  the 
circumstances  of  their  death,  as  well  as  of  their  life,  fall  under  his  ar- 
rangement. They  knew  they  have  their  hour,  and  are  immortal  tiil 
it  arrives.  They  know  that  enemies  cannot  hasten  it,  that  friends 
cannot  retard  it.  They  know  also  that  it  is  approaching ;  that  it  can- 
not be  far  off;  that  it  may  be  very  near— and  therelore  that  it  re- 
quires a  constant  readiness.  But  was  his  death  a  "departing  out  of 
this  world  ?"  So  is  theirs.  He  was  in  it  for  three  and  thirty  yeara 
Many  of  them  are  in  it  a  shorter,  and  many  a  much  longer  period. 
It  was  a  sad  world  to  liim.     It  knew  liim  not,  but  despised  and  re- 


APRIL  29.  179 

jected  him.  It  hated  him  without  a  cause.  It  persecuted  him  from 
his  birth,  refused  him  a  place  where  to  lay  his  head,  and  could  not  be 
satisfied  till  it  had  shed  his  blood.  And  they  find  it  a  vain  and  deceit- 
ful world,  a  vexing  and  injurious  world,  a  vile  and  wicked  world. 
Every  thing  in  it  cries,  Arise,  and  depart  hence ;  for  this  is  not  your 
rest,  because  it  is  polluted.    And  are  we  unwilling?    Yes — 


"  Thankless  for  favors  from  on  high, 
"  Man  thinks  he  fades  too  soon  ; 

'■  Though  'tis  his  privilege  to  die. 
"  Would  he  improve  the  boon. 

'  But  he,  not  wise  enough  to  scan 

"  His  best  concerns  aright, 
'  Would  gladly  stretch  life's  little  span 

"  To  ages,  if  he  might — 


"  To  ages,  in  a  world  of  pain — 

"  To  ages,  where  he  goes, 
"  Gall'd  by  affliction's  heavy  chain, 

"  And  hopeless  of  repose. 

"Strange  fondness  of  the  human  heart, 

"  Euamor'd  of  its  harm ! 
"Strange  world,  that  costs  it  so  much  smart, 

"  And  yet  has  power  to  charm !" 


We  do  not  wonder,  indeed,  that  this  should  be  so  much  the  case 
with  "  men  of  the  world."  They  have  "  their  portion  in  this  life," 
and  no  hope  of  a  better.  Bad  as  it  is,  they  know  that  it  is  the  best 
world  they  will  ever  be  in,  and  that  whatever  be  its  troubles,  to  them 
they  are  only  the  beginnings  of  sorrow.  But  it  is  otherwise  with 
Christians.  They  are  here  like  Israel  in  Egypt;  and  death  is  their 
departure  for  the  land  of  promise.  They  are  like  strangers  in  an  in- 
hospitable country,  and  travellers  at  a  cheerless  inn  j  and  death  ia 
their  departing  to  their  delightful  home. 

Was  his  death  a  "  going  to  the  Father?"  So  is  theirs.  That  is, 
going  to  heaven ;  for  the  Father  is  there,  and  in  his  presence  there  is 
fullness  of  joy,  and  at  his  right  hand  there  are  pleasures  for  evermore. 
He  went  to  the  Father,  to  carry  on  their  cause,  and  to  possess  his 
own  reward  ;  but  he  had  been  there  before.  Hence  he  said,  "  I  came 
forth  from  the  Father,  and  am  come  into  the  world ;  again  I  leave 
the  world,  and  go  unto  the  Father."  Hence  he  speaks  of  heaven 
without  wonder.  He  had  been  at  court.  He  had  resided  there,  and 
had  only  left  it  for  a  season.  His  return,  with  all  the  glories  that 
should  follow,  was  the  joy  set  before  him,  fsr  which  he  endured  the 
cross.  And,  as  love  delights  in  the  welfare  of  its  object,  he  expected 
that  his  disciples  would  rejoice  when  he  said,  '•  I  go  unto  the  Father; 
for  the  Father  is  greater  than  I."  But  they  were  never  there  before ; 
all  will  be  new  and  surprising  to  them.  But  they,  also,  will  have 
their  work,  and  will  be  still  praising  him ;  they,  also,  will  drink  ol 
the  rivers  of  his  pleasure;  they  will  have  immediate  and  uninter- 
rupted access  to  his  Father  and  our  Father,  to  his  God  and  our  God. 
And  with  Him  is  the  fountain  of  life. 


April  29.— "And  there  appeared  an  angel  unto  hiiK  from  heaven,  strength- 
ening him."— Luke  xxii,  43. 

Thus,  though  the  cup  was  not  taken  from  him,  he  was  heard,  in 
that  he  feared,  according  to  the  promise :  "  I  have  heard  thee  in  a 
time  accepted ;  and  in  the  day  of  salvation  have  I  succored  thee.'* 
We  may  be  heard,  when  we  are  not  delivered ;  and  succored  in  dis- 
tress, when  we  are  not  saved  from  it.  And  if  the  burden  be  not  di- 
minished, yet,  if  our  ability  to  endure  it  be  increased,  the  effect  is  the 
eame.  Paul  Avas  a  witness  of  this.  When  he  besought  the  Lord 
thrice,  that  the  thorn  in  the  flesh  might  depart  from  him,  the  Savior 


180  APRIL  29. 

eaid,  My  grace  is  sufficient  for  thee ;  for  my  strength  is  made  perfect 
in  weakness.  And  says  David,  In  the  day  that  I  cried,  thou  an- 
sweredst  me.  and  strengthened st  me  with  strength  in  my  soul. 

— Here  we  see  the  humihation  of  the  Savior.  He  who  was  rich, 
for  our  sakes  became  poor.  He  was  in  the  form  of  God,  but  took 
upon  him  the  form  of  a  servant.  He  was  Lord  of  all,  but  had  not 
where  to  lay  his  head,  and  was  reheved  by  the  creatures  of  his  power: 
"  Certain  women  which  had  been  healed  of  evil  spirits  and  infirmi- 
ties, Mary,  called  Magdalene,  out  of  whom  went  seven  devils,  and 
Joanna,  the  wife  of  Chuza,  Herod's  steward,  and  Susanna,  and  many 
others,  ministered  unto  him  of  their  substance."  He  was  the  Lord  of 
angels,  but  he  was  made  a  little  lower  than  they ;  yea,  he  received 
assistance  from  them :  "  There  appeared  unto  him  an  angel  from 
heaven,  strengthening  him." 

— What  a  contrast  is  here !  His  apostles,  who  had  been  so  much 
honored  by  him,  forsook  him;  and  even  Peter,  James,  and  John,  who 
had  been  admitted  to  the  transfiguration,  and  now  were  selected  to 
be  with  him  in  the  garden,  slumbered  and  slept.  And  though,  when 
he  came  to  them  and  found  them  in  this  condition,  he  pitied  them, 
and  said.  The  spirit,  indeed,  is  willing,  but  the  flesh  is  weak;  yet  he 
felt  it,  deeply  felt  it,  and  said,  "  What !  could  ye  not  watch  with  me 
one  hour  ?"  But  if  earth  disowns  him,  heaven  does  not.  If  men  aban- 
don him,  angels  cry  with  a  loud  voice,  Worthy  is  the  Lamb  !  "  He 
was  seen  of  angels."  One  of  them  announced  his  approaching  con- 
ception ;  another  proclaimed  his  birth ;  a  multitude  of  them  carolled 
his  advent.  In  his  temptation  in  the  wilderness,  "  Behold,  angels 
came  and  ministered  unto  him."  An  angel  rolled  away  the  stone 
from  the  door  of  the  se])ulchre,  and  said  to  the  women,  "  Fear  not 
yc^  for  I  know  that  ye  seek  Jesus,  which  was  crucified :  he  is  not  here ;" 
"  Come,  see  the  place  where  the  Lord  lay."  And  here  "  an  angel 
appeared  unto  him  from  heaven,  strengthening  him." 

He  could  have  asked  the  Father,  and  he  would  have  given  him 
twelve  legions  of  angels,  and  rescued  him.  What  are  we  saying? 
One  of  these  would  have  been  sufficient ;  the  least  of  them  could  have 
looked  all  his  adversaries  into  nothing.  But  how  then  could  the 
Scriptures  be  fulfilled,  that  thus  it  must  be  ?  And  how  could  he  have 
put  away  sin  by  the  sacrifice  of  himself?  Or  how  could  he  have 
sympathized  with  us,  if  he  had  never  suffered  ?  The  angel,  theiefore, 
only  strengthened  him.  Reminding  him  of  the  joy  that  was  set 
before  him ;  telling  him  of  the  result  of  his  passion,  the  effect  of  it  in 
the  glory  of  God,  and  the  salvation  of  the  world ;  spreading  before 
him  the  promises,  perhaps  reading  to  him  the  prophecy  of  Isaiah, 
"  When  thou  shalt  make  his  soul  an  offering  for  sin,  he  shall  see  his 
seed .  he  shall  prolong  his  days,  and  the  pleasure  of  the  Lord  shall 
prosper  in  his  hand ;  he  shall  see  of  the  travail  of  his  soul,  and  shall 
be  satisfied."  Raising  him  up  from  the  cold  ground;  supporting  his 
fainting  head;  wiping  away  the  bloody  sweat  from  his  dear  face.  So 
that  he  appeared  fresh,  and  fair,  and  glorious  in  his  visage,  and  made 
those  who  came  to  apprehend  him  go  backward,  and  fall  to  the  earth, 
when  he  only  presented  himself,  and  said,  "  I  am  he." 

— In  all  things  he  has  the  pre-eminence,  and  how  willing  are  his 
people  U?  acknowledge  it  I  But  while  he  is  the  first  born  among  many 


APRIL  30.  18J 

brethren,  all  v)f  tliejn  are  predestinated  to  be  conformed  to  him.  Ano-els, 
therefore,  who  attended  him,  attend  them  also.  "  Are  they  not  all 
ministering  spirits,  sent  forth  to  minister  unto  them  that  are  the  heirs 
of  salvation?"  Their  attendance  is  no  less  real  than  formerly,  though 
it  is  no  longer  visible,  according  to  the  principle  of  the  economy  under 
which  we  live,  and  which  is  to  walk  by  faith,  and  not  by  sight.  They 
delight  to  do  the  will  of  their  Lord  and  ours.  These  ble^Sed  beino-g 
have  no  envy,  no  pride.  They  are  enemies  to  his  enemies,  but  they 
are  friends  to  his  friends.  They  rejoice  when  a  sinner  repenteth, 
and  carry  the  dying  saint  into  Abraham's  bosom. 

April  3q.-«  But  go  your  way;  tell  his  disciples,  and  Peter,  that  he  goeth 
before  you  into  Galilee ;  there  shall  ye  see  him,  as  he  said  unto  you."— Mark, 

These  are  the  words  of  the  angel  who  had  descended  from  heaven 
to  attend  his  rismg  Lord.  They  were  addressed  to  Mary  Mao-dalene 
and  Mary  the  mother  of  James,  and  Salome.  These  women  had 
honored  the  Savior,  and  he  honored  them.  They  were  the  first  to  re- 
ceive the  announcement  of  his  resurrection,  and  the  first  to  report  it 

But  observe,  they  were  to  carry  the  news,  not  to  the  chief  priests, 
and  scribes,  and  Pharisees,  not  to  Pilate,  not  to  Herod.  It  was  iust 
to  leave  these  men  in  the  darkness  they  loved.  They  rebelled  ao-ainst 
the  light,  and  no  evidence  would  have  convinced  those  who  had 
already  seen  his  miracles,  and  believed  not.  But  his  disciples,  though 
timid,  and  weak,  and  imperfect,  were  sincere.  They  had  forsaken 
all  to  iollow  him.  Their  very  doubting  arose  from  the  greatness  of 
their  love,  and  sorrow  had  now  filled  their  hearts.  They  would 
therefore,  welcome  the  intelligence,  and  be  influenced  by  it,  as  his 
tollowers  and  witnesses. 

.'T'Pf-y^^y  ^^  ?^^^^  distinctively  mentioned?  Because  he  was  the 
chiet  ot  the  apostles  ?  So  far  from  it,  the  distinction  reminds  us  of  his 
humiliation.  He  had  fallen  by  his  iniquity ;  and  after  the  most  solemn 
warnings  and  professions,  he  had  denied  his  Master,  with  oaths  and 
curses.  But  the  look  in  the  judgment-hall  had  broken  his  heart,  and 
made  him  go  out,  and  weep  bitterly.  He  was  now  on  the  vero-e  of 
despair,  and  ready  to  say— perhaps  was  even  now  sayinD-_Ah  •  he 
will  disown  me-and  righteously-for  ever!  The  angefs  naminj^ 
liirn,  tbereiore,  on  this  occasion,  was  as  much  as  to  say.  The  Savior 
has  not  cast  thee  off;  he  has  not  forgotten  to  be  gracious ;  he  does  not 
break  a  bruised  reed,  nor  quench  the  smoking  flax,  but  will  send  forth 
judgment  unto  victory— while  it  conveyed  an  intimation  to  his  bre- 
Jiren  that  they  were  to  follow  his  example,  and  endeavor  to  restore 
such  a  one  in  the  spirit  of  meekness-,  considering  themselves,  lest  thev 
also  were  tempted.  '  ^ 

.1  TT^^^  message,  more  than  announcing  his  resurrection,  added, 
that  he  wauld  go  before  them  into  Galilee.  In  vain  we  ask  how  he 
passed  thither.  He  had  the  power  to  appear  and  disappear,  and  to 
/•insport  himself  from  place  to  place  as  he  pleased,  in  a  moment  of 
tin»*^.  ±5ut  what  led  him  down  so  many  miles  from  Jerusalem '?  Was 
It  to  mtiraate  his  forsaking  that  guilty  city?  Wo  unto  you  when  I  de- 
part from  you  !  Or  was  it  to  call  them  off- from  the  strife  and  cruelty 
ot  Uxeir  enemies?    It  was  comparatively  a  place  of  eecurity  and  con- 


182  MAY  1. 

cealment.  Or  was  it  that  their  journeying  down  separately,  or  with 
each  other,  might  bring  them  to  recollection,  and  recover  them  from 
their  late  cowardice  and  unbelief?  Was  it  to  tell  tliem  to  withdraw, 
in  order  to  be  in  the  way  of  intercourse  with  him  ?  It  was  a  despised 
place — would  he  teach  them  to  rise  above  local  and  vulgar  prejudices, 
and  to  call  nothing  common  or  unclean  ?  It  is  certain  that  he  had 
been  much  in  Galilee  himself,  and  had  many  followers  there.  And 
this  accounts  for  the  largeness  of  the  assembly ;  for  the  apostles  would 
naturally  inform  his  friends  there  of  this  expected  interview,  and 
hence  he  was  now  seen  of  above  five  hundred  brethren  at  once,  many 
of  whom  were  living  when  Paul  wrote  to  the  Corinthians,  though 
some  had  fallen  asleep. 

— His  promise,  that  they  should  see  him  there,  would  prove  a  test 
of  their  faith  and  affection.  If  they  valued  the  sight  of  him,  and  be- 
lieved his  w^ord,  they  would  certainly  repair  thither.  Accordingly 
they  did  repair  thither;  and  there  was  he!  Let  us  apply  this  to  our- 
selves. There  are  means  and  ordinances  which  he  has  established. 
In  these  he  has  engaged  to  be  found  of  those  that  seek  him.  If  we 
rely  on  his  truth,  and  desire  communion  with  him,  we  shall  gladly 
avail  ourselves  of  them.  And  shall  we — can  we  be  disappointed — if 
we  do?  Has  he  ever  said  to  the  seed  of  Jacob,  Seek  ye  me,  in  vain? 
He  has  often  been  better  than  his  word ;  but  who  ever  found  him 
woi-se  ?  Let  us  go,  therefore,  to  his  throne,  and  to  his  house,  with  full 
and  lively  expectation.  In  all  places  where  I  record  my  name,  I  will 
come  unto  thee,  and  I  will  bless  thee ;  for  where  two  or  three  are 
gathered  together  in  ray  name,  tliere  am  I  in  the  midst  of  them. 
There  shall  we  see  him,  as  he  has  said  unto  us. 

— He  is  also  gone  before  us  into  heaven.  Let  us  arise,  and  depart 
hence,  and  seek  him  there.  There  shall  we  see  him  in  all  his  glory, 
according  to  his  promise — Where  I  am,  there  shall  also  my  servants 
be.     Oh  !  to  join  him  there  !  To  be  for  ever  with  the  Lord  ! 

"O  glorious  hour!  O  bless'd  abode!  ]        "  And  flesh  and  sin  no  more  control 

"  I  shall  be  near,  and  hke  my  God  :  |        "  The  sacred  pleasures  of  my  soul." 


May  1. — "  And  I  will  give  her  her  vineyards  from  thence." — Hosea,  ii,  15. 

— Observe  the  author  of  these  favors.  Iw'xW  do  it,  says  God.  Every 
good  gift  and  every  perfect  gift  is  from  him  ;  and  his  people  will 
readily  acknowledge  that  all  they  enjoy  is  not  only  from  his  agency, 
but  his  grace. 

— Observe  also  the  richness  of  the  supplies — I  will  give  her — not 
her  corn — corn  is  for  necessity,  but  grapes  are  for  delight.  Yea,  it  is 
not  a  vine,  but  a  vineyard — yea,  vineyards !  He  engages  to  give, 
as  if  he  could  not  do  too  much  for  them  ;  being  concerned — not  only 
for  their  safety,  but  for  their  welfare — not  only  for  their  relief,  but 
enjoyment — and  not  only  for  their  tasting  consolation,  but  their  being 
filled  with  all  joy  and  peace  in  believing. 

— Observe,  also,  the  strangeness  of  the  way  in  which  these  indul- 
gences are  to  be  communicated.  For  ivhence  are  these  supplies  to 
come?  From  a  wilderness.  "  I  will  allure  her,  and  bring  her  into 
tiie  wilderness.,  and  speak  comfortably  unto  her ;  and  I  will  give  hci 
hei  vineyards  from  thence.^^     What  could  be  looked  for  in  a  wilder- 


MAY  1.  183 

ness,  but  loneliness,  and  mazes,  and  danger,  and  beasts  of  prey,  and 
reptiles,  and  sand,  and  briers,  and  thorns?  Who  would  expect  to 
find  the  vineyards  of  Engedi  there  ?  But  "  He  only  doeth  wondrous 
things  5  he  is  God  alone,"  He  turneth  the  shadow  of  death  into  the 
morning.  He  makes  rivers  in  high  places,  and  streams  in  the  desert. 
He  makes  the  wilderness  to  rejoice,  and  blossom  as  the  rose — and 
gives  us  vineyards  from  thence. 

The  region  through  which  his  people  passed,  in  their  way  from 
Egypt  to  Canaan,  Avas  a  wilderness.  Here  read  the  words  of  Jere- 
miah ;  "  Who  led  us  through  the  wilderness,  through  a  land  of  de- 
serts, and  of  pits,  and  of  the  shadow  of  death;  through  a  land  that 
no  man  passed  through,  and  Avhere  no  man  dwelt."  Moses  also  calls 
it  that  terrible  wilderness,  \vherein  were  fiery  serpents,  and  scorpions, 
and  drought ;  where  there  was  no  water.  But  He  gave  them  their 
vineyards  from  thence.  Though  the  place  yielded  them  nothing, 
they  were  well  supplied  from  above.  Though  they  had  no  rivers  or 
springs,  he  smote  the  rock,  and  the  waters  gushed  out,  and  followed 
them  in  all  their  journeyings.  Though  they  had  no  food,  the  clouds 
poured  down  manna,  and  they  did  eat  angels'  food.  Though  they 
(lad  no  road,  they  had  a  guide  to  lead  tliem  the  right  way,  in  a  cloud 
of  fire  which  shaded  them  by  day,  and  comforted  them  by  night. 
The  tabernacle  of  God  was  in  the  midst  of  them.  From  the  mercy- 
seat  he  communed  with  them.  He  sent  them  Moses,  and  Aaron,  and 
Miriam.  He  gave  his  good  Spirit  to  instruct  them.  They  had  grapes 
from  Eschol.  They  had  a  view  of  the  glory  of  all  lands,  and  at  length 
the  possession  of  it — where  they  sang,  "To  Him  that  led  his  people 
through  the  wilderness ;  for  his  mercy  endureth  for  ever !" 

— Earth  is  a  wilderness ;  and  he  gives  them  their  vineyards  from 
thence.  It  was  not  designed  to  be  a  wilderness ;  but  by  one  man  sin 
entered  into  the  world ;  and  it  was  said  to  the  transgressor,  "  Cursed 
is  the  ground  for  thy  sake ;  in  sorrow  shalt  thou  eat  of  it  all  the  days 
of  thy  life.  Thorns  also,  and  thistles,  shall  it  bring  forth  to  thee;" 
and  there  are  enough  of  these. 

"  Lord,  what  a  wretched  land  is  this, 

"  That  yields  us  no  supply ! 
"No  cheering  fruit,  uo  wholesome  trees, 

"  Or  streams  of  living  joy. 

"But  pricking  thorns,  through  all  the  ground, 

"  And  mortal  poisons,  grow  ! 
•'And  all  the  rivers  that  are  found, 

"  With  dangerous  waters  flow." 

Such  it  is,  as  the  fall  left  it.  Such  it  now  would  be,  but  for  divine 
grace.  How  discontented  and  miserable  are  the  men  of  the  world 
who  have  nothing  else !  especially  in  their  afflictions — and  man  is 
born  to  trouble.  But  to  the  Christian  the  curse  is  turned  into  a  blessing. 
He  has  not  only  before  him  a  land  of  promise,  but  even  now — even 
here,  he  has  a  thousand  alleviations,  and  succors,  and  even  delights. 

"  The  men  of  grace  have  found  I    "  And  heavenly  fruits  on  earthly  ground, 

"  Glory  begun  below  ;  |      "  From  faith  and  hope  may  grow  " 

And  if  earth  be  a  wilderness,  when  they  attend  divine  ordinances, 
and  hear  the  joyful  sound,  and  embrace  the  promises,  and  rejoice  in 
hope  of  the  glory  of  God,  and  walk  in  the  comfoits  of  the  Holy 
Ghost,  they  have  theii-  vineyards  from  thence. 


184  MAY  1. 

Solitude  is  a  wilderness,  and  He  gives  them  their  vineyards  from 
thence.  There  is  not  only  much  to  be  done  alone,  but  gained  alone, 
and  enjoyed  alone.  There  we  gain  much  of  our  best  knowledge, 
and  our  richest  experience.  There  we  enjoy  the  freedom  of  prayer, 
and  the  most  unreserved  intercourse  with  God.  There  his  secret  is 
with  them  that  fear  him,  and  he  shows  them  his  covenant.  They 
are  never  less  alone  than  when  alone.  "  Go  Ibrth  into  the  plain,  and 
I  will  there  talk  with  thee."  David  said,  "  My  soul  shall  be  satisfied 
as  with  marrow  and  fatness,  and  my  mouth  shall  praise  thee  with 
joyful  lips,  when  I  remember  thee  upon  my  bed,  and  meditate  on 
thee  in  the  night  watches."  Nathanael  under  the  fig  tree  found 
something  mo-re  refreshing  than  the  shade  of  its  leaf,  more  delicious 
than  the  taste  of  its  fiuit. 

Outward  trouble  is  a  wilderness.  Many  have  been  afraid  to  be 
brought  into  it ;  yet  He  has  given  them  their  vineyards  from  thence, 
and  the  Valley  of  Achor  for  a  door  of  hope.  They  have  been  saved 
by  their  undoing,  and  enriched  by  their  losses.  Manasseh,  in  his 
affliction,  sought  and  found  the  God  of  his  father.  And  David,  though 
he  was  converted  before,  could  say,  It  is  good  for  me  that  I  have  been 
afflicted.  What  proofs  have  all  his  people  had  that  he  was  with 
them  in  trouble!  What  discoveries!  v,'hat  supports!  what  tender- 
nesses of  comfort  have  they  had  there  !  As  the  sufferings  of  Christ 
have  abounded  in  them,  the  consolation  hath  also  abounded  by  Christ. 

— The  state  of  mind  produced  by  conviction  of  sin  is  a  wilderness. 
A  Avoundcd  spirit  who  can  bear?  Who  does  not  remember  the  sur- 
prise, the  contusion  of  mind,  the  terror,  the  anguish,  the  self-despair 
he  once  felt,  and  who  can  forget  the  feelings  induced  by  a  discovery 
of  the  cross,  and  the  joy  of  God's  salvation  !  Many  are  afraid  when 
they  see  their  relations  and  friends  trembling  at  God's  word,  and 
broken  in  heart  at  his  feer,  but  Christians  hail  it  as  a  token  for  good. 
They  know  that  he  gave  them  their  vineyards  from  thence. 

The  same  may  be  said  of  that  soul-abasement  and  distress  the 
believer  himself  may  feel,  from  increasing  views  of  his  un  worthiness, 
depravity,  and  guilt.  And  this  may  be  the  case,  and  often  will  be 
the  case  after  he  has  been  for  seventy  years  in  the  way  everlasting, 
and  hoping  better  things  of  himself  This  is  truly  lamentable  and 
humbling,  but  will  the  humiliation  hurt  him?  He  giveth  grace  unto 
the  humble.  The  rain  falls  upon  the  mountain  tops,  as  well  as  in  tire 
valley,  but  the  valleys  are  fertilized;  they  are  also  covered  with  corn; 
they  shout  for  joy ;  they  also  sing. 

"  The  more  his  glories  strike  mine  eyes,    I      "  But,  while  J  sink,  my  joys  shall  rise 
"  Tne  humbler  I  shall  lie.  |  "  Unmeasurably  high." 

— The  valley  of  the  shadow  of  death  is  the  last  wilderness.  There 
is  much  to  render  it  uninviting  and  awful ;  and  yet,  when  it  has  been 
actually  entered,  the  apprehension  and  the  gloom  have  fled.  And 
this  has  been  the  case  generally,  even  with  those  who  were  most 
subject  to  bondage  by  the  fear  of  it.  The  place  has  been  made  glad 
for  them.  They  have  had  an  abundant  entrance  into  the  joy  of  their 
Lord.     And  what  vineyards  does  he  give  them  from  thence  ! ! 


MAY  2.  185 

JIay  2.—"  A  psalm  and  scng  at  the  dedication  of  the  house  of  David." 

Psalm  XXX. 
This  he  built  for  himself  as  soon  as  he  was  established  kino-  over 
Judah  and  Israel.  It  was,  doubtless,  very  different  from  the  cottao-e 
he  occupied  when  a  shepherd.  But  there  was  no  impropriety  in  tins 
A  man  may  alter  his  mode  of  living  with  his  rising  condition  in  the 
world.  The  gradations  of  life  are  not  discountenanced  in  the  Scrip- 
tures^and  we  have  never  seen  any  advantage  arising  fiom  the  neo-Iect 
ol  them.  Good  men  ought  to  avoid  extravagance;  but  by  beino-mean 
or  parsmionious  they  may  cause  their  good  to  be  evil  spoken  of. 

David,  as  a  king,  was  obliged  to  do  many  things  from  a  rec^ard  to 
his  station,  rather  than  from  personal  choice.  But  o-odliness  is  to 
show  Itself  m  all  circumstances.  Therefore,  when  he  t?ok  possession 
ot  his  dwelling  place  he  consecrated  it  to  God.  At  enterino-  a  new 
house  an  entertainment  is  often  given,  and  dissipation  and  excess 
toilow.  Many  are  invited,  but  God  is  not  of  the  number;  yea  they 
say  unto  God,  Depart  from  us;  for  we  desire  not  the  knowledo-e  of 
thy  ways.  But  every  thing  is  to  be  sanctified  by  the  word  of  l3od 
and  prayer.  Our  religion  is  to  be  exempiified  in  little  and  common 
things.  We  are  to  sanctify  the  week,  as  well  as  to  remember  the 
feabbath,  and  to  walk  with  a  perfect  heart  in  our  own  dwellino-cj  a« 
we  1  as  to  worsliip  in  the  temple  of  God.  All  we  have  is  the  Lord's^ 
and  nothing  is  a  blessing  till  he  blesses  it.  And  we  know  not  what 
may  befall  us  in  our  new  abode.  Here  our  children  may  be  about 
us,  or  here  we  may  weep  because  they  are  not.  Here  we  may  find 
a  house  of  mourning  for  the  desire  of  our  eyes,  or  the  guide  of  our 
youth.  Here  we  may  enjoy  health,  or  be  made  to  possess  months  of 
vanity,  and  have  wearisome  nights  appointed  unto  us.  Here  we  may 
live  many  years,  or  our  sun  may  go  down  at  noon.  Let  it,  then  be 
our  concern,  that  the  place  may  be  the  house  of  God  while  we  live 
and  the  gate  of  heaven  when  we  die.  ' 

David  was  a  poet,  and  was  accustomed  to  indulge  his  pious  genius 
on  any  particular  occurrence.  Here  are  the  lines  he  composed  on 
the  present  occasion.  "  I  will  extol  thee,  O  Lord,  for  thou  hast  lifted 
ine  up  and  hast  not  made  my  fbes  to  rejoice  over  ine.  O  Lord  my 
God,  I  cried  unto  thee,  and  thou  hast  healed  me.  O  Lord,  thou  hast 
brought  up  my  soul  from  the  grave,  thou  hast  kept  me  alive  that  I 
should  not  go  down  to  the  pit.  Sing  unto  the  Lord.  O  ye  saints  of 
his,  and  give  thanks  at  the  remembrance  of  his  holiness!  For  his  ano-er 
endureth  but  a  moment;  in  his  favor  is  life ;  w^eeping may  endurelbr 
a  night,  but  joy  cometh  in  the  morning." 

All  we  notice  here  is,  that  previously  to  his  occupyino-  this  fine 
mansion,  he  had  been  suffering  under  a  dangerous  disease.  ''Por  kino^ 
are  as  mortal  as  their  subjects,  and  exposed  to  the  same  evils  of  life 
And  what  would  a  house  of  cedar  be  to  one  who  carried  into  it  a  body 
lull  ot  pain?  But  God  had  recovered  him  speedily,  and  while  re- 
newed health  enabled  him  to  enjoy  the  blessings  of  Providence  divine 
grace  taught  him  to  value  life,  as  a  privilege  for  religious  purposes, 
prolonging  his  opportunities  to  glorify  God,  and  serve  his  o-eneration 
according  to  his  will. 
Nothing  is  more  interesting  than  little  casual  insights  into  the  his- 


186  MAY  3. 

tory,  and  above  all,  the  experience,  of  good  and  great  men.  And  in 
this  ode  we  see  the  workings  of  David's  mind,  belbre,  and  under,  and 
after  the  affliction. 

— Before  the  affliction  :  "  And  in  my  prosperity  I  said,  I  shall  never 
be  moved.  Lord,  by  thy  favor  thou  hast  made  my  mountain  to  stand 
strong."  He  had  not  said  this  in  words,  but  his  views,  and  feelings,  and 
actions,  were  all  vocal  with  God.  And  do  Ave  not  here  see  the  danger 
of  indulgence?  How  little  can  we  bear  Avithout  self-«ecurity,  with- 
out presumption,  without  losing  the  heart  of  a  stranger !  Hence  the 
necessity  of  a  change,  and  the  advantage  of  those  trials  that  cry  to 
our  hearts,  "  Arise,  and  depart  hence,  for  this  is  not  your  rest." 

— Under  the  affliction :  "  Thou  didst  hide  thy  face,  and  I  was  trou- 
bled. I  cried  to  thee,  O  Lord;  and  unto  the  Lord  I  made  supplica- 
tion. What  profit  is  there  in  my  blood,  when  I  go  down  to  the  pit? 
Shall  the  dust  praise  thee  ?  Shall  it  declare  thy  truth  ?  Hear,  O  Lord, 
and  have  mercy  upon  me :  Lord,  be  thou  my  helper."  Cain,  in  his 
distress  goes  to  building.  Saul  sends  for  music.  Few  turn  to  Him 
that  smiteth  them.  But  prayer  is  the  design,  the  sanctification,  the 
resource  of  affliction.    Is  any  afflicted?  let  him  pray. 

— After  the  affliction :  "  Thou  hast  turned  for  me  my  mourning 
into  dancing ;  thou  hast  put  off  my  sackcloth,  and  girded  me  with 
gladness,  to  the  end  that  my  glory  may  sing  praise  to  thee,  and  not 
be  silent.  O  Lord  my  God,  I  will  give  thanks  unto  thee  for  ever." 
He  has  done  it — 

"  His  hand  has  loosed  my  bonds  of  pain, 
"  And  bound  me  with  his  love." 

Therefore  I  w^ill  serve  him  with  my  best  powers,  and  for  ever — 

And  his  practice  corresponded  with  his  profession.  No  sooner  had 
he  taken  possession  of  his  new  palace  than  "  the  king  said  unto 
Nathan  the  prophet,  See  now,  I  dwell  in  a  house  of  cedar,  but  the 
ark  of  God  divelleth  within  curtains."  And  then  it  was  that  he 
availed  himself  of  a  pious  and  ardent  frame  of  mind,  to  swear  unto 
the  Lord,  and  vow  unto  the  mighty  God  of  Jacob,  "  Surely  I  will 
not  come  into  the  tabernacle  of  my  house,  nor  go  up  into  my  bed ;  I 
will  not  give  sleep  to  mine  eyes,  or  slumber  to  mine  eyelids,  until  I 
find  out  a  place  for  the  Lord,  a  habitation  for  the  mighty  God  of 
Jacob."  How  different  the  disposition  of  the  selfish  Jews  on  their  re- 
turn from  Babylon  !  "  Is  it  time  for  you,  O  ye,  to  dwell  in  your  ceiled 
houses,  and  this  house  lie  waste  ?"  And  what  gained  they  ?  Them 
that  honor  me,  says  God,  I  will  honor.  "  Ye  looked  for  much,  and, 
lo !  it  came  to  little;  and  when  ye  brought  it  home  I  did  blow  upon  it. 
Why?  saith  the  Lord  of  hosts.  Because  of  mine  house  that  is  waste, 
and  ye  run  every  man  unto  his  own  house." 


May  3. — "  To  reveal  his  son  in  me." — Gal»tians,  i,  16. 

To  reveal  is  to  lay  open  something  which,  though  in  existence  be- 
fore, was  yet  unknown.  The  knowledge  of  the  Son  of  God  is  neces- 
sary to  all  the  use  we  can  make  of  him.  And  we  may  observe  a  four- 
fold revelation  of  him.  The  text  only  speaks  of  one  of  these,  but  they 
are  all  true,  and  they  are  all  profitable. 

There  is  a  revelation  of  the  Savior  to  us.    This  is  found  in  the 


MAY  3.  187 

Scripture,  which  therefore  we  oden  call  emphatically  "  revelation." 
It  discovers  many  things,  but  he  is  the  principal  subject;  and  we  are 
persuaded  noihing  has  found  a  place  in  it, -but  has  some  relation  to 
him.  This  revelation  early  began.  It  dawned  in  paradise  and  the 
light  continued  to  shine  more  and  more  unto  the  perfect  day.  All  the 
Jewish  ordinances  and  sacrifices  prefigured  him.  Of  him  Moses  in 
the  law  and  the  prophets  did  write :  and  the  testimony  of  Jesus  was 
the  spirit  of  prophecy.  He  came  personally  as  a  preacher,  and  he 
Avas  his  own  subject.  He  unbosomed  himself  to  his  disciples,  as  far 
as  they  were  able  to  bear  it ;  and  promised  them  a  fuller  manifesta- 
tion. This  was  done  when  the  Holy  Spirit  taught  them  all  things, 
and  brought  all  things  to  their  remembrance  that  he  had  said  unto 
them,  and  inspired  them  to  communicate  the  information  to  others, 
that  all  may  read  and  understand  their  knowledge  in  the  mystery 
of  Christ. 

There  is  a  revelation  of  the  Savior  in  us.  This  is  more  than  die 
former;  for  many  who  have  access  to  the  Scriptures  will  perish,  and 
all  their  knowledge  will  only  prove  the  savor  of  death  unto  death. 
There  is,  however,  as  to  information,  nothing  in  the  internal  relation 
that  is  not  in  the  external.  It  is  not,  therefore,  a  new  revelation  in 
itself,  for  the  truths  themselves  are  as  old  as  the  creation;  but  it  is 
new  as  to  our  perception  and  experience.  If  a  man  born  blind  were 
to  receive  his  sight,  he  would  not  see  a  new  sun,  but  it  would  be  new 
to  him.  Even  in  a  land  of  vision,  we  may  be  called  out  of  darkness 
into  his  marvellous  hght;  because  the  eyes  of  our  understanding  may 
be  opened.  We  heard  of  these  things  before,  but  now  in  God's'light, 
we  see  them;  and  this  illumination  shows  us,  not  only  their  reality 
but  their  excellency ;  and,  with  their  glory,  fixes,  and  replenishes, 
and  sways  the  soul.  Be  not  satisfied  with  any  thing  short  of  this. 
Distinguish  between  a  Christian  in  name,  and  a  Christian  indeed. 
Do  not  place  your  religion  in  any  thing  without  you.  Have  you  the 
witness  in  yourselves?  Is  Christ  revealed  in  you?  Have  you  such  a 
sight  of  him,  by  faith,  as  to  see  that  he  is  fairer  than  the  children  of 
men?  as  to  feel  him  infinitely  endeared  ?  as  to  count  all  things  but 
loss  for  the  excellency  of  his  knowledge  ?  This  is  what  he  hTmself 
means,  when  he  said,  "  He  that  seeth  the  Son,  and  beheveth  on  him, 
hath  everlasting  life." 

There  is  a  revelation  of  him  hy  us.  It  is  our  destiny,  our  duty, 
our  privilege,  to  make  him  known.  This  is  done  by  our  being  the 
subjects  of  his  agency,  as  the  Avork  displays  the  attributes  of  the 
author,  and  the  streams  proclaim  the  quality  of  the  fountain.  We 
should  discover  him  by  our  resemblance,  as  his  followers,  and  by  our 
testimony,  as  his  witnesses.  We  can  speak  upon  other  subjects,  wliy 
not  upon  this?  Who  has  not  opportunities  to  extol  him  among  chil- 
dren, servants,  friends,  neighbors?  What  do  seeking  souls  want,  but 
to  see  Jesus  ?  Or  doubting  ones,  but  to  be  assured  of  his  love  ?  Have 
we  been  freely  healed  by  him  ?  Let  us  tell  the  deceased  and  dying 
of  the  physician.  Let  us  zealously  aid  every  institution  that  aims  to 
show  forth  his  praise.  Pray  that  his  glory  may  be  revealed,  and  that 
all  flesh  may  see  the  salvation  of  our  God. 

There  is  also  a  revelation  of  him  with  us.  The  world  knoweth  us 
not ;  it  knew  him  not.     We  are  now  hid,  and  he  is  hid,  and  both  are 


188  MAY  4. 

to  be  displayed  at  the  same  time.  The  day  of  the  manifestation  of 
tlie  sons  of  God  is  also  the  revelation  of  Jesus  Christ.  And  when  he, 
who  is  our  life,  shall  appear,  we  also  shall  appear  with  him  in  glory. 
Them  that  sleep  in  Jesus  will  God  bring  with  him.  They  sutfered 
w^ith  him,  and  they  shall  be  glorified  together. 

We  wish  to  be  distinguished.  We  want  something  exclusive ; 
half  the  relish  and  value  is  gone,  if  others  share  with  us.  But  his 
benevolence,  his  condescension  are  such,  that  he  cannot  be  satisfied 
unless  we  partake  with  him  :  "  I  appoint  unto  you  a  kingdom,  as  my 
Father  appointed  unto  me,  that  ye  may  eat  and  drink  at  my  table  in 
my  kingdom,  and  sit  on  thrones,  judging  the  twelve  tribes  of  Israel.'^ 
"  T^D  him  that  overcometh  will  I  grant  to  sit  with  me  in  my  throne, 
even  as  I  also  overcame,  and  am  set  down  with  my  Father  in  his 
throne."   But  where  will  the  ungodly  and  the  sinner  appear? 

May  4.—"  For  even  Christ  pleased  not  himself."— Romans,  xv,  3. 
— Not  as  if  his  undertaking  our  cause  was  against  his  will,  or  that 
he  ever  felt  it  to  be  a  task  and  a  grievance.  He  was  voluntary  in 
the  engagement,  and  cheerful  in  the  execution ;  and  could  say,  1 
have  a  baptism  to  be  baptized  with,  and  how  am  1  straitened  till  it 
be  accomplished  !  But  he  never  followed  the  indulgence  of  his  natural 
inclination  in  the  days  of  his  flesh.  He  preferred  the  glory  of  God, 
and  our  benefit,  to  his  own  gratification.  He  did  not  consult  his  ease, 
but  denied  the  demands  of  sleep  when  duty  required  exertion.  He 
rejected,  with  anger,  Peter's  proposal  to  spSi-e  himself  from  suffering. 
He  did  not  consult  ambitious  feeling,  but  refused  the  people  when 
they  would  have  made  him  a  king.  He  stood  not  upon  rank  and 
consequence,  but  washed  the  disciples'  feet,  and  was  among  them  as 
one  that  serveth.  He  was  far  moie  delighted  with  Mary's  reception 
of  his  word,  than  with  Martha's  preparation  for  his  appetite.  He  was 
not  only  thirsty,  but  hungry,  when  the  disciples  left  him  at  the  well 
to  go  and  buy  meat ;  but  when  they  returned,  and  said,  Master,  eat; 
he  replied,  "  I  have  meat  to  eat  which  ye  know  not  of.  In  your 
absence  I  have  had  something  above  corporeal  satisfaction ;  I  have 
been  saving  a  soul  from  death,  and  hiding  a  multitude  of  sins.  My 
meat  is  to  do  the  will  of  Him  that  sent  me,  and  to  finish  his  work." 
When  the  collectors  of  the  temple  tax  came  to  Peter,  he  said  to  him, 
"  What  thinkest  thou,  Simon?  Of  whom  do  the  kings  of  the  earth 
take  custom  or  tribute?  Of  their  own  children,  or  of  strangers  ? 
Peter  saith  unto  him,  Of  strangers.  Jesus  saith  unto  him.  Then  are 
the  children  free.  The  temple  is  the  house  of  my  heavenly  Father, 
and  I  am  his  only  begotten  Son."  But,  though  not  bound  like  others,' 
lie  foregoes  his  right,  in  order  to  avoid  oflence ;  "  Nevertheless,  lest 
we  should  offend,"  ?.  e.  excite  pain,  or  dislike,  or  reflection,  by  their 
thinking  we  have  not  a  proper  regard  to  the  sanctuary  and  ordinances 
of  God,  "  Lest  we  should  ofTend  them,  go  thou  to  the  sea,  and  cast 
a  hook,  and  take  up  the  fish  that  first  cometh  up,  and  when  thou  hast 
opened  his  mouth  thou  shalt  find  a  piece  of  money ;  that  take,  and 
give  unto  them  for  me  and  thee."  This  he  exemplified  all  through 
life ;  He  was,  therefore,  well  prepared,  and  authorized  to  say,  ''  If 
any  man  will  be  my  disciple,  let  him  deny  himself,  and  take  up  hia 
cross  and  follow  me." 


MAY  4.  189 

—And  observe  the  use  the  apostle  makes  of  it.     Because  Christ 
pleased  not  himself,  therefore,  "  let  the  strong  bear  the  infirmities  of 
the  weak,  and  not  please  themselves;"  "  Let  every  one  of  us  please 
his  neighbor,  for  his  good  to  edification."     He,  indeed,  limits  the 
duty.     We  are  not  to  humor  our  brethren  in  a  sinful  course,  but 
only  m  thmgs  innocent  and  lawful ;  and  we  are  to  do  this  with  a 
view  to  secure  and  promote  his  welfare,  and  not  any  advantage  of 
our  own.     But  we  are  not  to  consult  our  own  little  conveniences' and 
appetites,  and  wislies.     We  are  not  even  to  follow  our  convictions  in 
every  disputed  matter.     "  Let  us  not,  therefore,  judge  one  another 
any  more;  but  judge  this  rather,  that  no  man  put  a  stumbling  block, 
or  an  occasion  to  fall,  in  his  brother's  v/ay.  I  know  and  am  persiiided 
by  the  Lord  Jesus,  that  there  is  nothing  unclean  of  itself;  but  to  him' 
that  esteemeth  any  thing  to  be  unclean,  to  him  it  is  unclean.     But  if 
thy  brother  be  grieved  with  thy  meat,  now  walkest  thou  not  charita^ 
biy.     Destroy  not  him  with  thy  meat  for  whom  Christ  died."    Here 
agam,  the  apostle  calls  in  Jesus,  as  a  motive,  acd  an  example.     He 
denied  himself  so  as  to  die  for  this  weak  brother,  and  will  you,  savs 
he,  refuse  to  deny  yourselves  in  a  trifling  forbearance  on  his  behalf .? 
"  It  is  good  neither  to  eat  flesh,  nor  to  drink  wine,  nor  any  thinc^ 
whereby  thy  brother  stumbleth,  or  is  oflfended,  or  is  made  weak."     ° 
Herein,  too,  Paul  enjoins  no  more  than  he  practised ;  for  he  drank 
deep  into  the  Savior's  spirit :  "  I  please  all  men  in  all  thino-g,  not 
seeking  my  own  profit,  but  the  profit  of  many,  that  they  r^ay  be 
eaved."     If  "  meat  make  my  brother  to  ofltend,  I  will  eat  no  flesh 
while  the  world  standeth,  lest  I  make  my  brother  to  oifend."     And 
how  noble  does  he  here  look!     And  how  below  his  principles  does  a 
Christian  act  when  he  thinks  of  himself  only,  his  own  accommoda- 
tion J  yea,  even  his  own  conscience.     He  is  to  regard  the  satisfaction 
of  ajiOther's  mind,  as  well  as  his  own  ;  and  is  to  walk,  not  only  riWir- 
eously,  but  charitably.     Yet  some  say,  "  /  do  not  think  it  sinful  • 
therefore  Tam  not  obliged  to  abstain."     And  was  Paul  oblio-ed  to 
aostain?  All  things  were  pure  to  him;  but  he  would  not  eat  with 
oflfence.     Some  seem  never  to  regard  how  their  conduct  will  affect 
othere;  but  the  Book  says,  "  Give  none  offence;  neither  to  the  Jews 
nor  to  the  Gentiles,  nor  to  the  church  of  God."  Asaph  w^as  checked  in 
his  improper  language  by  remembering,  that  if  he  so  spake,  he 
should  '•  offend  against  the  generation   of  the  upright."     Let  us 
therefore,  beware  of  throwing  stumbling  blocks  in  tlie  way  of  the 
blind.     Let  us  make  straight  paths  for  our  feet,  lest  that  which  is 
lame  be  turned  out  of  the  way;  but  let  it  rather  be  healed. 

—Christianity  is  designed  to  refine  and  soften;  to  take  away  the 
iieart  of  stone,  and  to  give  us  hearts  of  flesh  ;  to  polish  off"  the  rude- 
nesses and  arrogancies  of  our  manners  and  tempers,  and  to  make  us 
blameless  and  harmless,  the  sons  of  God,  without  rebuke.  Lord 
Chesterfield,  in  one  of  his  letters  to  his  nephew,  finely  says,  "  Polite- 
ness is  benevolence  in  little  things."  Religion  should  make  us  the 
most  polite  creatures  in  the  world  ;  and  what  persons  of  rank  do  from 
education,  we  should  do  from  principle ;  yielding  our  own  desires 
and  claims  to  become  all  things  to  all  men,  if  by  any  means  we  may 
gain  some,  and  be  not  only  sincere,  but  without  offence,  until  the  dav  ' 
of  Christ.  ^ 


190  MAY  5. 

— If  so,  some  professors  of  religion  liave  much  to  learn.  They 
think  of  nothing  but  their  own  indulgence.  They  know  nothing  of 
bearing  with  mfirmity;  of  waiting  for  improvement;  of  watching 
for  opportunity.  They  are  decisive,  and  dictatorial,  and  hasty,  and 
severe,  and  pride  themselves  only  on'what  they  call  iaithfulness,  and 
which  is  the  easiest  thing  in  religion  to  them,  because  it  falls  in  with 
their  cwn  natural  temper;  not  to  say,  that  frequently  what  tjiey  mean 
by  fidelity,  is  only  rudeness  and  insolence.  But  while  we  can  do 
nothing  against  the  truth,  but  for  the  tmth,  we  are  required  to  be 
courteous,  and  to  pursue  whatsoever  things  are  lovely,  and  of  good 
report. 

— And  without  this,  professors  will  not  only  render  religion  unamia- 
ble  and  repulsive,  but  will  lower  themselves  in  general  estimation, 
and  lose  the  influence  which  is  derivable  from  reputation  and  esteem. 
Who  can  regard  the  haughty  and  the  selfish?  But  for  a  good  man 
some  would  even  dare  to  die.  An  inoffensive,  self-denying,  lovely- 
disposition  and  carriage,  wins  the  heart.  It  is  not  in  our  power  to 
love,  but  it  is  in  our  power  to  be  loved.  Our  loving  another  depends 
upon  him  ;  and  here  we  have  no  control ;  but  another's  loving  us, 
depends  upon  ourselves ;  and  he  that  will  have  friends,  must  show 
himself  friendly. 

Doddridge  buried  a  most  interesting  child  at  nine  years  of  age. 
The  dear  little  creature  was  a  general  favorite ;  and  he  tells  us  in  his 
funeral  sermon,  that  when  he  one  day  asked  her  how  it  was  tliat 
every  body  loved  her — I  know  not,  she  said,  unless  it  be  that  I  love 
every  body.  Tell  your  children  this.  Also  read  to  them,  "  The 
child  Samuel  grew  on,  and  was  in  favor  both  with  the  Lord,  and  also 
with  men." 

"  For  he  that  in  these  things  serveth  Christ,  is  acceptable  to  God, 
and  approved  of  men.  Let  us,  therefore,  follow  after  things  which 
make  for  peace,  and  things  wherewith  one  may  edify  another." 


May  5. — "  If  thou  knewest  the  gift  of  God." — John,  iv,  10. 

As  if  he  had  said  to  the  woman.  Thou  mistakest  me  for  a  mere 
.Tew,  wandering  and  weary,  and  sitting  thus  on  the  well,  and  asking 
for  the  refreshment  of  water,  seemingly  dependent  on  the  kindness  of 
a  stranger.  But  if  thou  wert  acquainted  with  me — that  I  am  the 
mercy  promised  from  the  beginning ;  the  only  begotten  of  the  Father, 
full  of  grace  and  truth  ;  that  I  am  come  into  tlie  world  to  save  sin- 
ners; and  that  in  me  all  fullness  dwells ;  what  an  opportunity  wouldst 
thou  find  was  now  aflbrded  thee,  •'  If  thou  knewest  the  gift  of  God." 

He  calls  himself  the  gift  of  God,  because  he  came  not  according 
to  the  course  of  nature.  A  body  was  prepared  him.  A  virgin  con- 
ceives, and  bares  a  Son ;  and  the  holy  thing  born  of  her  is  called  tlie 
Son  of  God.  We  go  also  further.  A  preternatural  interposition 
might  have  taken  place  in  a  way  of  wrath  ;  and  this  is  what  seemed 
most  probable  in  the  case,  and  would  have  been  the  foreboding  of  our 
guilty  minds.  But  God  sent  not  his  only  begotten  Son  into  the  world 
to  condemn  the  world,  but  that  the  world  through  him  might  be  saved. 
He,  therefore,  came  not  according  to  any  rule  of  desert.  A  few  years 
ago  we  heard  much  of  the  rights  of  man,  and  though  the  expression 


MAY  6.  191 

<\'as  abused,  and  brought  into  contempt,  there  is  a  propriety  in  it. 
Man  has  rights,  with  regard  to  his  fellow  creatures.  Children  have 
rights,  with  legard  to  parents;  and  subjects,  with  regard  to  sove- 
reigns. A  man  has  a  right  to  enjoy  the  iVuit  oi"  his  labor ;  he  has  a 
right  to  worship  the  Supreme  Being  according  to  his  conscience.  But 
what  were  his  rights,  w^ith  regard  to  Grod  ?  What  right  to  protection 
has  a  subject  that  has  become  rebellious  ?  What  right  to  wages  hag 
a  servant  that  has  run  away  from  his  master  ?  As  sinners,  we  had 
forfeited  all  expectation  from  God — except  a  fearful  looking  for  of 
judgment  and  fiery  indignation.  We  could  have  no  right  to  the  bread 
we  eat,  or  the  air  we  breathe.  What  claim,  then,  had  we  upon  God 
for  the  Son  of  his  love  ?  He  wr\3  a  gift  infinitely  free;  and  not  only 
free  as  opposed  to  desert,  but  also  as  opposed  to  desire.  Was  he  with- 
holden  till  we  felt  our  need  of  him,  and  became  suppliants  at  our  of- 
fended Maker's  feet?  Ages  before  we  were  born,  the  plan  was  formed, 
and  accomplished,  and  announced.  And  when  we  are  desirous  of  ob- 
taining the  blessings  of  it,  we  find  them  provided,  and  hear  a  voice, 
saying,  Come,  for  all  things  are  now  ready.  All  other  good  too,  is 
insured  by  him.  He  that  spared  not  his  own  Son,  but  delivered  him 
up  for  us  all,  how  shall  he  not  with  him  also  freely  give  us  all  things'? 
Yea,  he  has  given  us  all  things  in  him  ;  and  whatever  a  perishing 
sinner  needs,  even  to  life  eternal,  is  to  be  derived  from  him. 

And  if  you  kne\D  the  gift  of  God — surely  you  would  say  with  the 
apostle,  "  Thanks  be  unto  God  for  his  unspeakable  gift."  You  should 
overlook  nothing  in  his  bounty;  but  gratitude  should  bear  some  pro- 
portion to  the  favor  it  acknowledges.  What  is  the  sun  in  nature,  to 
this  Sun  of  Righteousness !  What  is  our  daily  bread  to  this  Bread  ot 
Life !  Here  are  the  exceeding  riches  of  his  grace — in  his  kindness 
toward  us  by  Christ  Jesus. 

— If  you  knew  tlie  gift  of  God,  surely  you  would  avail  yourselves 
of  it.  You  would  consider  a  participation  of  him  as  the  one  thing 
needful ;  and  receive  him  as  he  is  presented  in  the  gospel ;  and  as 
Zaccheus  received  him,  who  made  haste,  and  came  down,  and  re- 
ceived him  joyfully, 

— If  you  knew  the  gift  of  God,  you  would  not  yield  to  despondency. 
You  would  not  say,  by  way  of  objection,  I  have  no  money,  no  worthi- 
ness. This  is  supposed.  Who  thinks  of  buying  a  gift;  of  deserving 
a  gift — especially  such  a  gift ! 

— If  you  knew  the  gift  of  God,  you  would  make  him  known.  You 
would  commend  him  to  your  children,  your  relations,  your  friends, 
and  your  neighbors— You  would  pray,  "  Let  the  whole  earth  be  filled 
with  his  glory  " — 

"  His  worth  if  all  the  nations  knew, 

"  Sure  the  whole  earth  would  love  liim  too.'* 


May  6.—"  Therefore  hath  thy  servant  found  in  his  heart  to  pray  thu 
prayer  unto  thee."— 2  Samuel,  vii,  27. 

Where  did  he  find  his  inclination,  and  power  to  pray  ?  "  In  his 
heart."  The  heart  is  every  thing  in  religion.  Man  judgeth  accord- 
ing to  the  outward  appearance  ;  but  the  Lord  looketh  to  tlie  heart ; 
and  requires  it — My  son,  give  me  thy  heart.  W^here  he  does  not  find 
this,  He  finds  nothing.     Where  this  speaks,  words  are  neodless :    he 


192  MAY  6. 

knows  what  is  the  mind  of  tlie  Spirit.  Hannah,  she  sjake  in  her 
heart ;  only  her  hps  moved,  but  her  voice  was  not  heard — yet  what 
a  prayer  she  prayed !  and  how  successful !  It  is  a  blessed  thing,  there- 
fore, to  find  it  in  our  heart  to  pray — so  that,  wliile  it  is  with  many  a 
bodily  exercise  only,  a  task  which  they  would  gladly  decline,  an 
effort  forced  upon  them  from  something  without — some  danger,  or 
trouble,  we  may  do  it  naturally,  and  therefore  constantly  and  plea- 
santly, from  a  principle  in  us,  like  a  well  of  water  springing  up  into 
everlasting  life. 

And  what  was  the  prayer  he  found  there  ?  It  was  this — "  Let  the 
house  of  thy  servant  David  be  established  before  thee.'"  David  had 
a  peculiar  concern  for  his  family ;  and,  from  his  character,  we  may 
be  assured  he  wished  it  to  be  not  only  or  principally  glorious,  but 

food.  It  is  a  man's  duty  to  seek  to  promote  the  temporal  welfare  of 
is  house ;  for  he  that  provideth  not  for  his  own,  especially  those  of 
his  own  house,  hath  denied  the  faith,  and  is  worse  than  an  Infidel. 
But  the  wish  of  many  is  not  to  budd  up  their  house  in  Israel,  but  in 
the  world.  They  are  only  anxious  tor  an  increase  of  earthly  wealth 
and  honor.  And  how  injurious  have  such  risings  in  life  proved  to 
the  comfort  and  i-eligion  of  the  family.  And  how  inconsiderate  and 
inconsistent  are  parents,  especially  if  they  are  pious  ones,  in  longing 
for  such  perils,  when  they  know  the  depravity  of  human  nature,  and 
the  snares  of  prosperity.  How  much  better  is  it  to  see,  and  to  leave 
their  household  great  in  the  sight  of  the  Lord  ;  and  under  the  bless- 
ing of  that  providence  which  will  make  all  things  work  together  for 
their  good. 

And  what  produced  this  prayer?  "  Therefore'''' — "For  thou,  O 
Lord  of  Hosts,  God  of  Israel,  hast  revealed  to  thy  servant,  saying,  I 
will  build  thee  a  house :"  "  therefore  hath  thy  servant  found  in  his 
heart  to  pray  this  prayer  unto  thee."  He  had  refused  him  the  plea- 
sure and  honor  of  building  the  temple  which  he  had  purposed.  But 
he  should  be  no  loser.  The  will  should  be  taken  for  the  deed. 
Though  he  did  not  build  God  a  house,  God  Avould  build  him  a  house 
— and  except  the  Lord  build  the  house,  they  labor  in  vain  that  build 
it.  But  all  things  are  possible  with  him:  and  them  that  honor  him, 
he  will  honor.  What  the  king  said  to  his  prime  minister — "You 
mind  my  affairs,  and  I  will  mind  j^ours" — he  says  to  each  of  his  ser- 
vants. Serve  me  yourselves,  and  be  persuaded  that  my  blessing  is 
upon  my  people,  and  that  the  generation  of  the  upright  shall  be  blessed. 

— But  see — the  certainty  of  a  thing  does  not  supersede  the  use  of 
the  means  in  attaining  it.  Why  should  David  pray  for  it,  when  God 
had  pledged  himself  to  do  it?  So  some  would  argue:  but  it  would 
be  the  arguing  of  folly.  The  Scripture,  the  wisdom  o?  God,  knows 
nothing  of  this  perversion.  No  doctrine  there  leads  to  enthusiasm. 
There  the  means  and  end  are  connected.  There  activity  groAvs  out 
of  dependence;  and  zeal,  out  of  confidence.  There  God  says,  after 
he  has  promised  the  thing,  "  I  will  yet  be  inquired  of  by  the  house  of 
Israel  to  do  it  for  them."  Yea,  we  see  prayer  is  not  only  consistent 
with  the  promise,  but  derived  from  it.  It  is  this  that  furnishes  the 
matter  of  our  petitions,  and  gives  us  all  our  encouragements. 

TJierefore,  let  us  be  thankful  for  the  promises.  Let  us  search  them 
out.     Let  us  place  them  opposite  all  our  wants.     Let  us  plead  them. 


MAY  7.  193 

and  say,  Remember  the  word  unto  thy  servant,  upon  which  thou  hast 
caused  him  to  hope.  And,  as  then  we  can  ask  in  faith,  so  we  may 
pray  with  confidence  :  for  whatsoever  we  ask  according  to  his  will, 
we  know  he  heareth  us. 


May  7.—"  The  Sun  of  Righteousness  shall  arise."— Malachi,  iv,  2. 

He  is  called  the  Sun  of  Righteousness,  to  intimate  that  he  is  the 
xime  in  the  righteous  world  as  the  orb  of  day  is  in  the  natural.  The 
importance  of  the  latter  is  acknowledged  by  all,  but  the  value  of  the 
former  is  infinitely  greater ;  for  what^are  the  interests  of  time  and 
sense  to  those  of  the  soul  and  eternity  !  We  know  there  is  only  one 
sun  in  our  system. :  and  there  is  one  Mediator  between  God  and  man. 
Neither  is  there  salvation  in  any  other.  I  am  the  way,  the  truth,  and 
the  life  ;  no  man  cometh  unto  the  Father  but  by  me.  The  vastness 
of  the  sun  is  surprising;  but  Jesus  is  the  Lord  of"  all.  His  greatness  is 
unsearchable.  The  beauty  and  glory  of  the  sun  are  such  that,  in  the 
absence  of  Revelation,  and  when  creatures  were  idols,  we  can  scarce- 
ly wonder  that  this  illustrious  display  of  Deity  should  have  been 
adored.  But  He  is  fairer  than  the  children  of  men.  Yea,  he  is  alto- 
gether lovely ;  and  all  the  angels  of  God  are  commanded  to  worship 
him.  But,  oh  !  the  inestimable  usefulness  of  this  luminary  !  How  he 
enlightens !  warms !  fructifies !  adorns  !  blesses  !  What  changes  does 
he  produce  !  How  he  fills  the  air  with  songs,  and  the  gardens  with 
fruit  and  fragrance !  How  he  clothes  the  woods  with  foliage,  and  the 
meadows  with  grass !  How  he  fills  the  valleys  with  corn,  and  makes 
the  little  hills  rejoice  on  every  side,  and  crowns  the  year  with  his 
goodness  !  And  this  he  has  always  done.  The  sun  that  ripened  Isaac's 
corn  ripens  ours ;  and  though  he  has  shone  for  so  many  ages,  he  is  un- 
diminished, and  is  as  all-sufficient  as  ever.  What  an  image  of  Him, 
who  is  the  same  yesterday,  to-day,  and  for  ever !  who  has  always 
been  the  source  of  light,  life,  relief,  and  comfort !  the  hope,  the  con- 
solation of  Israel !  the  desire  of  all  nations !  Truly  light  is  sweet,  and 
a  pleasant  thing  it  is  for  the  eyes  to  behold  the  sun.  But  he  that 
seeth  the  Sun  of  Righteousness,  and  believeth  on  Jesus,  hath  ever- 
lasting life. 

— The  rising  of  the  sun  is  the  finest  spectacle  in  the  creation.  I 
fear  some  never  saw  it ;  at  least  at  the  most  interesting  season  of  the 
year.  What  to  them  are  a  thousand  rising  suns,  to  the  sublimity  of 
lying  late  in  bed !  But  when  and  how  does  this  Sun  of  Righteous- 
ness arise  ?  His  coming  was  announced  immediately  after  the  fall, 
when  God  said,  the  seed  of  the  woman  should  bruise  the  serpent's 
head.  This  was  the  very  first  ray  of  the  early  dawn  of  that  light 
which  waste  shine  more  and  more  unto  the  perfect  day.  His  ap- 
proach obscurely  appeared  in  the  types  and  services  of  the  ceremonial 
law.  In  the  clearer  discoveries  of  the  prophets,  the  morning  was  be- 
ginning to  spread  upon  the  mountains.  But  to  the  Jews  he  was  be- 
low the  horizon ;  they  longed  to  see  his  day;  and  kings  and  righteous 
men  pressed  forward  to  the  brightness  of  his  rising.  At  length,  he 
actually  arose ;  and  when  the  fullness  of  time  was  come  God  sent  forth 
his  Son.  A  messenger  from  heaven  proclaimed  him  to  the  shepherds, 
and  said,  I  bring  you  glad  tidings  of  great  joy.    The  Savior  is  born  ' 

Vol.  I.  9 


194  MAY  a 

Oh  I  the  splendor  of  that  morninfif .  It  brought  glory  to  God  in  the 
highest,  and  on  earth  peace,  good  will  toward  men — God  was  mani- 
fest IN  THE  FLESH. 

— He  rises  in  the  dispensation  of  the  Gospel.  Whenever  this  en- 
ters a  nation,  or  a  village,  He  is  evidently  set  forth,  and  the  savor  of 
his  knowledge  diffused ;  and  it  is  then  said  to  the  place,  and  to  the 
people.  Arise,  shine,  for  thy  light  is  come,  and  the  glory  of  the  Lord 
is  risen  upon  thee.  He  rises  in  spiritual  illumination.  Then  he  is  re- 
vealed in  us.  He  is  presented  to  the  eye  of  the  soul.  He  is  seen  in  a 
new  manner,  so  as  to  fix  and  fill  the  mind,  and  govern  the  life.  He 
rises  in  renewed  manifestations.  For  sometimes  he  hides  his  face, 
and  we  are  troubled.  Then  we  anxiously  ask,  O  when  wilt  Thou 
come  unto  me?  Then  we  wait  for  him  more  than  they  that  watch 
for  the  morning — and  when  we  behold  him  again,  find  a  brighter 
day.  He  rises  in  ordinances.  What  fresh  and  enlivening  views  of 
him  have  we  often  in  meditation  and  prayer ;  in  his  own  supper ;  in 
reading  and  hearing  his  word  ! 

"  Sometimes  a  light  surprises  1  "  It  is  the  Lord  that  rises 

"  The  Christian,  while  he  siugs  :  |  "  With  healing  in  liis  wingb." 

But  how  will  he  arise  in  the  irradiations  of  heaven ;  in  the  morn- 
mg  of  immortality ;  making  a  day  to  be  sullied  with  no  cloud,  and 
followed  with  no  evening  shade  !  Then  their  sun  shall  no  more  go 
down. 

"  God  shall  rise,  and,  shining  o'er  you,  I      "  He,  your  God,  shall  be  your  glory, 
"  Turn  to  day  the  gloomy  night ;         |  "  And  your  everlasting  light." 


May  8.—"  I  will  look  for  him."— Isaiah,  viii,  17. 

This  is  pecnliar  language.  It  is  the  langLiage  of  none  in  heaven. 
There  all  have  found  him,  and  are  for  ever  wiFh  the  Lord.  It  is  the 
language  of  none  in  hell.  There  they  are  only  concerned  to  escape 
from  his  hand,  and  to  elude  Lis  eye.  It  is  not  the  language  of  any  in 
the  WORLD.  There  they  are  active  and  eager  enough,  but  they  rise 
early,  and  sit  up  late,  and  eat  the  bread  of  sorrow,  to  gain  some  tem- 
poral advantage,  honor,  or  pleasure,  but  none  saith,  "  Where  is  God 
my  Maker,  who  giveth  songs  in  the  night  ?"  It  is  not  the  language 
of  all  in  the  church.  There  are  some  happy  souls  who  know  the  joy- 
ful sound,  and  walk  in  the  light  of  God's  countenance  ;  in  his  name 
they  rejoice  all  the  day,  and  in  his  righteousness  they  are  exalted. 
But  there  are  others  whose  desire  is  to  his  name,  and  to  the  remem- 
brance of  him,  whose  wish  is,  "  O  that  I  was  as  in  months  past,  when 
the  candle  of  the  Lord  shined  upon  my  soul,  and  the  Almighty  was 
yet  with  me."  These,  these  are  the  pei-sons  saying,  and  they  cannot 
do  better  than  say,  "  I  will  look  for  him." 

It  is  here  supposed  that  God  may  hide  himself  from  his  people. 
Indeed,  it  is  expressly  asserted  in  the  former  part  of  the  verse,  "  I  will 
wait  upon  the  Lord,  who  hideth  himself  from  the  house  of  Israel." 
Sometimes  he  does  this  as  to  providential  dispensations,  suffering 
theiA  to  fall  into  trouble,  and  for  a  while  leaving  them,  as  if  he  had 
no  regard  for  them,  and  had  forgotten  to  be  gracious.  But  we  now 
refer  to  spiritual  manifestations.  Sometimes  they  are  so  in  the  dark 
that  they  are  unable  to  perceive  their  condition,  or  enjoy  the  comforls 


MAY  8.  195 

of  the  Holy  Ghost.    God  loves  them  ahvay.^,  and  they  cannot  serve  A 
him  in  vain;  but  they  cannot  alwa}^?  see  this,  as  they  once  did.  | 
The  sun  is  as  really  in  his  course  in  a  dark  day  as  in  a  bright  one, 
but  his  face  is  hid  by  fogs  and  clouds ;  and,  says  David  to  his  God, 
••  Thou  didst  hide  thy  face,  and  I  was  troubled."   For  when  we  are 
in  the  dark  with  regard  to  him,  other  things  come  forth  and  dismay     | 
us;  and  it  is  true,  morally  as  well  as  ph3-sicall3^,  "  Thou  makest 
darkness,  and  it  is  night,  wherein  all  the  beasts  of  the  forest  do 
creep  forth." 

But  the  subjects  of  divine  grace  cannot  rest  satisfied  v/ithout  God. 
We  see- this  in  Job :  "  Oh  that  I  knew  where  I  might  find  him.  Behold, 
I  go  forward,  but  he  is  not  there  ;  and  backward,  but  I  cannot  per- 
ceive him;  on  the  left  hand,  where  he  doth  work,  but  I  cannot  behold 
him  ;  he  hideth  himself  on  the  right  hand,  that  I  cannot  see  him." 
This  anxiety  and  restlessness  to  find  him  results  from  three  things. 
Love,  that  longs  to  be  near  the  object  of  attachment,  and  cannot 
endure  separation.  Conviction,  which  tells  him  of  God's  infinite 
importance  to  his  case,  and  of  his  own  entire  dependence  upon  him. 
I  am  sick,  says  he,  and  he  is  my  only  physician ;  I  am  a  traveller, 
and  he  is  my  only  guide.  I  have  nothing  ;  he  possesses  all  things. 
ExPERiEXCE,  he  has  tasted  that  the  Lord  is  gracious,  and  the  relish  ol 
the  enjoyment  adds  to  the  sense  of  want;  for  that  which  indulges 
the  appetite,  provokes  it  also.  Hence,  though  the  believer  does  not 
desire  more  than  God,  he  desires  more  of  him. 

Well,  this  restlessness  is  a  token  for  good.  Henry  says,  "  a  Chris- 
tian is  always  on  the  perch,  or  on  the  wing ;  he  is  always  reposing  in 
God,  or  in  flight  after  him  ;  and  the  latter  is  as  good  an  evidence  ol 
religion  as  the  former;  for  delight  is  not  only  a  part  of  complacency 
and  aflection,  but  also  fear,  complaint,  desire ;  fear  of  losing  the 
object ;  complaint  of  our  enjoying  so  little  of  it ;  desire  to  attain  and 
feel  more." 

Therefore  be  of  good  comfort ;  and  if  you  ask  where  you  are  to 
look  for  him,  look  for  him  in  Christ,  where  he  is  reconciling  the  world 
to  himself.  In  him  he  is  well  pleased.  Look  after  him  in  the  pro- 
mises; there  you  will  find  him,  pledged  in  every  readiness  of  power 
and  compassion.  Look  after  him  in  his  ordinances ;  where  two  or 
three  are  gathered  togjether,  there  is  He  in  the  midst  of  them.  And 
not  only  look  for  him  in  the  temple,  but  in  the  closet ;  pray  to  thy 
Father  who  is  in  secret,  and  thy  Father  who  seeth  in  secret  shall 
reward  thee  openly.  Look  after  him  in  thy  former  experiences. 
Call  to  remembrance  thy  song  in  the  night. 

*  Did  ever  trouble  yet  befall,         |  "  And  he  refuse  to  hear  thy  call?"  ' 

Can  all  your  former  views  and  feelings  be  a  delusion? 

"  Could  you  joy  his  saints  to  meet  ?      |      "  Choose  the  ways  you  once  abhorred.' 

Would  he  have  showm  you  such  things  as  these,  and  also  have 
accepted  many  an  offering  at  your  hands,  if  he  had  been  minded  to 
kill  you? 

And  when  you  have  found  him  whom  you  are  looking  after,  fall 
at  his  feet,  and  ingenuously  confess  your  unworthinesa  in  causing 
him  to  withdraw  from  you.  Complain  not  of  him;  justify  him  ;  but 
condemn  yourselves.    And  instead  of  thinking  he  has  dealt  hardly 


196  MAY  a 

with  you,  wonder  that  he  has  not  cast  you  off  for  ever,  and  be  thankful 
that  he  has  been  found  of  you  again.  Again  you  iiave  morning ; 
again  you  have  spring;  but  the  rising  and  shining  of  the  sun  has 
made  it.  "  Thou  hast  turned  for  me  my  mourning  into  dancing; 
thou  hast  put  off  my  sackcloth,  and  girded  me  witli  gladness;  to  the 
end  that  my  glory  may  sing  praise  to  thee,  and  not  be  silent.  O 
Lord  my  God,  I  will  give  thanks  unto  thee  for  ever."  Cleave  to  him 
with  purpose  of  heart.  Resolve  rather  to  die.  than  again  to  grieve 
his  Holy  Spirit.     And  sa}^, 

•  Till  thou  hast  brought  me  to  thy  home,       I  "  Thy  countenance  let  me  often  see, 
'  Where  doubts  and  fears  can  never  come  ;  |  "  And  often  thou  shalt  hear  from  me.'' 


May  9. — "  So  Daniel  was  taken  up  out  of  the  den,  and  no  manner  of  hurt 
was  found  upon  him,  because  he  believed  in  his  God." — Daniel,  vi,  24. 

His  case  at  first  seemed  very  hard  to  flesh  and  blood  ;  but  we  liere 
see  the  end  of  the  Lord.  All  was  so  overruled,  that  Daniel  had  no 
reason  to  repent  of  his  conduct,  or  lament  the  result  of  it.  It  is  true, 
the  God  he  served  continually  did  not  preserve  him  from  the  den  of 
lions,  but  he  dehvered  him  out  of  it.  He  could  have  made  a  way  for 
his  escape;  but  the  prevention  of  the  trial  would  not  have  been  half 
so  impressive  and  useful  as  the  issue.  What  a  night  did  he  pass 
there  !  What  hours  were  they  of  prayer  and  praise,  of  peace  and 
joy !  What  reflections  did  he  make  upon  the  power  and  goouness  of 
his  God ;  while  the  hungry  lions  (and  they  had  been  prepared  to 
devour)  looked  on,  and  snuffed  his  flesh,  but  felt  an  invisible  Re- 
strainer,  who  said,  Touch  not  mine  anointed,  and  do  my  prophet  no 
harm.  How  would  he  resolve  to  confide  in  him,  and  confess  him, 
and  serve  him  in  future !  How  would  the  multitude  be  impressed  ! 
Those  who  doubted  would  be  convinced.  The  timid  would  be  em- 
boldened. Many  proselytes  would  be  made  to  the  religion  of  Daniel, 
v/hile  the  king  said,  "  I  make  a  decree,  that  in  every  dominion  of  my 
kingdom  men  tremble  and  fear  before  the  God  of  Daniel ;  for  he  is 
the  living  God,  and  steadfast  for  ever,  and  his  kingdom  that  which 
shall  not  be  destroyed,  and  his  dominion  shall  be  even  unto  the  end. 
He  delivereth  and  rescueth,  and  he  worketh  signs  and  wonders  in 
heaven  and  in  earth,  who  hath  delivered  Daniel  from  the  power  of 
the  lions." 

How  much,  therefore,  did  his  steadfastness  conduce  to  the  glojy  ot 
God,  and  the  advancement  of  his  cause !  Christians  never  honor  God 
more  than  in* the  fires ;  when  they  sufter  like  themselves  ;  wlien  they 
are  witnesses  for  God ;  when  they  show  that  his  service  is  too  dear  to 
loe  forsaken;  and  that  they  are  willing  to  follow  him  to  prison,  or  to 
death ;  and  the  religion  they  more  than  profess,  enables  them  to 
glory  in  tribulation  also ;  men  see  that  there  is  a  reality  in  it — a  vital 
— a  blessed  reality,  and  that  the  righteous  is  more  excellent  than  his 
neighbor. 

But  the  result  equally  terminated  in  Daniel's  own  honor  and  wel- 
fare. When  taken  up,  how  would  every  eye  be  drawn  toward  him  ! 
Hovv  breathless  would  be  their  gaze  I  How  would  every  tongue  extol 
him  !  With  what  shoutings  would  they  follow  him  home  !  When 
they  met  him,  how  ready  would  every  man  be  to  say.  There  is  the 
man  who  would  rather  enter  a  den  of  hungry  lions  than  violate  his 


MAY  10.  197 

conscience,  or  sin  against  liis  God !  What  influence  would  be  at- 
tached to  his  character !  what  weight  to  his  advice  and  counsel ! 
His  reputation  is  perfected,  and  a  good  name  is  rather  to  be  chosen 
than  great  riches.  And  liis  attainder  is  revoked,  and  he  is  restored ; 
he  is  promoted  by  his  sovereign  to  a  higher  station. 

— And  who  would  not  have  done  wliat  Darius  did  ?  He  who  had 
been  laithful  to  his  God,  was  more  likely  to  be  faithful  to  his  king. 
This  is,  indeed,  one  of  the  ways  in  which  godliness  naturally  con- 
duces to  a  man's  present  advantage.  It  gains  him  confidence,  and 
this  is  the  lever  of  elevation.  Constantius,  the  father  of  Constantino 
the  Great,  while  as  yet  this  prince  was  a  heathen,  wished  to  know 
the  character  of  those  about  him.  He  therefore  called  together  be- 
fore him  all  the  chiefs  in  his  suit,  and  ordered  them  to  offer  sacrifices 
to  his  gods,  on  pain  of  being  deprived  of  all  their  honors  and  fimc- 
tions.  This  trial  was  severe.  Many  sunk  under  it.  They  could  not 
give  up  every  thing  that  was  dear  and  valuable.  Bat  some  v/ere 
inflexible.  They  had  bought  the  truth,  and  they  would  not  sell  it  for 
any  price.  Whatever  they  suffered,  they  were  resolved  to  have  a 
conscience  void  of  offence.  What  happened !  Those  who  basely 
complied  he  drove  from  his  presence ;  while  those  Avho  nobly  refused 
he  intrusted  with  the  care  of  his  person,  and  placed  them  in  the  most 
important  offices,  saying,  On  these  men  I  can  depend — I  prize  them 
more  than  all  my  treasures.  And  we  know  who  hath  said.  Then, 
that  honor  me  I  will  honor ;  but  they  that  despise  me  shall  be  lightly 
esteemed. 


May  10.— <' And  the  children  of  Israel  went  up  harnessed  out  of  the  land 
cf  Egypt.  And  Moses  took  the  bones  of  Joseph  with  him  ;  for  he  had  strait- 
ly  sworn  the  children  of  Israel,  saying,  God  will  surely  visit  you;  and  ye 
shall  carry  up  my  bones  away  hence  with  you."— Exodus,  xiii/18, 19. 

Here  are  two  circumstances  not  to  be  overlooked,  because  God  has 
deemed  them  worthy  of  record. 

The  first  is  not  easily  understood  from  the  present  version.  It  is  .said, 
They  went  up  out  of  Egypt  harnessed.  The  Avord  harness,  when 
the  Bible  was  translated,  signified  not  the  furniture  of  a  horse,  but  of 
a  soldier — or  armor;  and  this  is  the  first  sense  the  term  bears  in  John- 
eon's  dictionary ;  and  to  check  the  presumption  of  a  warrior  it  was 
once  said,  "  Let  not  him  that  putteth  on  the  harness  boast  himself 
like  him  that  putteth  it  off."  The  translators  therefore  meant  to  say, 
that  they  went  out  armed.  Yet  this  is  not  at  all  probable.  Such'a 
jealous  tyrant  as  Pharaoh  would,  by  his  spies,  have  prevented  the 
Israelites  from  manufacturing,  or  purchasing,  or  hoarding  up,  wea- 
pons Wc  find,  in  after-times,  when  the  Philistines  held  the  Jews  m 
subjection,  they  would  not  allow  a  smith  to  live  in  the  country,  and 
only  permitted  them  to  sharpen  their  agricultural  implements  at  par- 
ticular places.  "  But  they  had  arms  in  the  wilderness,  when  they 
fought  Amalek  and  others."  Yes,  they  had  carried  away  a  few  wea- 
pons concealed,  and  made  others  out  of  the  materials  they  had  Avith 
them;  and  above  all,  they  furnished  themselves  from  the  spoils  of 
Pharaoh's  army  thrown  on  shore.  But  they  were  now  only  going 
out  from  Egypt.  The  margin  is,  they  marched  '^Jive  in  a  rank." 
But  this  would  have  extended  the  train  more  than  fifty  miles  in 


i98  MAY  10. 

length.  Others,  therefore,  have  rendered  it,  "  iji  five  squadrons."  But 
all  the  meaning  seems  to  be,  that  they  moved  out,  not  armed,  but  in 
soldier-hke  order,  as  regularly  organized  and  slowly,  as  disciplined 
troops,  and  not  like  a  rude  rabble,  or  a  huddled,  jostling  multitude. 
It  shows  that  they  did  not  go  out  by  "  haste  or  by  flight ;"  and  ^hia 
is  very  remarkable,  considering  their  numbers  and  the  quality  of  the 
people,  and  how  natural  it  was  for  those  behind  to  dread  lest  their 
task-masters  should  overtake  them,  and  therefore  to  press  forward,  to 
get  before.  But  there  was  nothing  of  this ;  they  moved  with  such 
steadiness,  and  stillness,  that  "  against  none  of  them  did  a  dog  move 
his  tongue."  We  are  also  informed  that  "  there  was  not  found  one 
feeble  among  them."  Indeed,  they  had  enough  to  do  to  take  care  of 
themselves  and  their  goods,  without  being  incumbered  with  invalids. 
But  did  ever  such  an  immense  multitude  leave  a  place  before  without 
one  individual  unable  to  follow  ?  It  was  the  Lord's  doing,  and  it  is 
marvellous  in  our  eyes. 

The  other  circumstance  in  this  march  regards  "  the  bones  of  Joseph, 
which  Moses  took  with  them."  This  rendered  it  a  kind  of  funeral 
procession,  and  such  as  no  other  history  relates.  Much  people  of  Nain 
followed  the  bier  of  the  widow's  son  j  but  Joseph's  corpse  was  accom- 
panied with  every  man,  woman,  and  child, of  a  w^hole  nation.  There 
is  generally  some  time  between  death  and  interment,  though  in  warm 
climates  this  is  very  short :  here  was  an  intervention  of  near  two  hun- 
dred years.  Other  bodies  may  liave  been  carried  as  far,  but  were 
never  so  long  in  their  conveyance  to  the  grave — for  here  forty  years 
were  taken  up  in  bearing  Joseph  to  his  burial. 

We  read  at  the  death  of  Joseph,  that  "  they  embalmed  him,  and 
he  was  put  in  a  coffin  in  Egypt  :'^  and  when  we  consider  that  he  was 
the  prime  minister,  and  the  savior  of  tlte  country,  and  the  most  popu- 
lar man  in  the  realm,  we  may  be  assured  that  this  was  done  in  a 
manner  the  most  perfect  and  sumptuous.  The  descendants  of  his  own 
family  would  be  likely  to  have  the  care  of  this  precious  deposit ;  and 
they  would  feel  a  pecuhar  veneration  for  it.  But  it  was  dear  to  all, 
and  useful  to  all.  It  was  a  memento  of  the  vanity  of  all  human  great- 
ness. Joseph  had  risen  in  life  to  an  unexampled  degree  of  eminence. 
But  what,  where  now  is  the  governor  and  idol  of  Egypt  ?  Mum- 
mied within  those  few  inches  of  board  !"  It  was  also  a  moral,  as  well 
as  a  mortal  memento.  Joseph  was  a  very  pious  character ;  he  had 
been  highly  exemplary  in  every  relation  and  condition  of  life ;  and 
much  of  God,  of  Providence,  and  of  grace,  was  to  be  read  in  his  his- 
tory. What  an  advantage  to  be  always  reminded  of  such  a  man,  in 
having  his  remains  always  in  the  midst  of  them  I  But  the  body  would 
be,  above  all,  valuable,  as  a  pledge  of  their  future  destination.  ItAvas 
a  present  palpable  sign  of  God's  covenant  with  their  fathers,  on  their 
behalf 

For  observe  how  they  came  in  possession  of  this  treasure. 
It  was  according  to  the  dying  wish  and  prophecy  of  Joseph  :  "  Foi 
he  had  straightl}^  charged  the  children  of  Israel,  saying,  God  will 
surely  visit  you;  and  ye  shall  carry  up  my  bones  aw^ay  hence  with 
you."  His  charge  did  not  arise  from  a  superstitious  principle,  as  if  it 
were  better  or  safer  to  moulder  in  one  place  than  another — nor  even 
from  a  principle  of  natural  or  relative  affection.    This  feeling,  indeed, 


MAY  10.  199 

Is  often  strong,  and  the  wit^h  to  lie  with  their  kindred  seems  to  grow 
with  the  declTne  of  Ufe.  How  affectionately  does  Jacob  express  this 
sentiment,  when  dying!  "I  am  to  be  gathered  unto  my  people: 
bury  me  with  my  fathers  in  the  cave  that  is  in  the  field  of  Ephron 
the  Hittite,  in  the  cave  that  is  in  the  field  of  Machpelah,  which  is  be- 
fore Mamre,  in  the  land  of  Canaan,  which  Abraham  bought  with  the 
field  of  Ephron  the  Hittite,  for  a  possession  of  a  burying  place.  There 
they  buried  Abraham,  and  Sarah  his  wife ;  there  they  buried  Isaac, 
and  Rebekah  his  wife ;  and  there  I  buried  Leah."  This,  however, 
was  more  than  the  language  of  nature  in  the  father — and  so  it  was  in 
the  son.  The  apostle  tells  us,  "  By  foith  Joseph,  when  he  died,  made 
mention  of  the  departing  of  the  children  of  Israel ;  and  gave  com- 
mandment concerning  his  bones."  If  he  did  it  by  faith  his  faith  must 
have  had  a  divine  warrant ;  and  it  had.  It  was  the  promise  of  a  God 
that  cannot  lie,  that  he  would  give  Canaan  for  a  possession  to  the  seed 
of  Abraham. 

"  And  he  said  unto  Abram,  Know  of  a  surety  that  thy  seed  shall 
be  a  stranger  in  a  land  that  is  not  theirs,  and  shall  serve  them ;  and 
they  shall  afflict  them  four  hundred  years;  and  aJso  that  nation,  v/hom 
they  shall  serve,  will  I  judge :  and  afterward  shall  they  come  out  with 
great  substance."  And  this  was,  at  the  very  time,  ratified  by  a  solemn 
covenant.  Joseph  knew^  of  tliis  engagement,  and  believed  it ;  and 
though  the  time  was  remote,  and  the  difficulties  in  the  accomplish- 
menrmany,  like  a  true  son  of  Abraham,  he  staggered  not  at  the  pro- 
mise of  God,  through  unbelief,  but  was  strong  in  faith,  giving  glory  to 
God,  This  raised  him  above  the  treasures  of  Egypt;  this  kept  him 
from  naturalizing  there  amidst  all  his  prosperity — there  he  was  only 
a  stranger  and  a  sojourner — another  nation  was  his  people — another 
land  was  his  home :  and  therefore,  instead  of  being  entombed  in  an 
Egyptian  pyramid,  he  ordered  his  body  to  be  immediately  taken  to 
Goshen,  and"  kept  by  them  till  they  should  go  as  a  body  to  pc^secss 
their  inheritance,  and  then  bury  him  with  his  fathers. 

And  behold  the  fulfillment !  Enslaved  as  they  were,  they  are  de- 
livered. Their  enemies  perish.  They  live  by  miracle  for  forty  years 
in  the  wilderness.  The  Jordan  is  crossed.  Canaan  is  taken — and, 
gays  the  Conqueror  to  the  people  he  had  led  to  victory,  "  Behold, 
this  day  I  am  going  the  way  of  all  the  earth:  and  ye  know  in  all 
your  hearts,  and  in  all  your  souls,  that  not  one  thing  hath  failed  of  all 
the  good  things  which  the  Lord  your  God  spake  concerning  you  ;  oil 
are  come  to  pass  unto  you,  and  not  one  thing  hath  failed  thereof" 
"  So  Joshua  made  a  covenant  with  the  people  that  day,  and  set  them 
a  statute  and  an  ordinance  in  Shechem."  What  more?  "And 
the  bones  of  Joseph,  which  the  children  of  Israel  brought  up  out  of 
Eg}"pt,  buried  they  in  Shechem,  in  a  parcel  of  ground  v/hich  Jacob 
bought  of  the  sons  of  Hamor,  the  father  of  Shechem,  for  a  hundred 
pieces  of  silver:  and  it  became  the  inheritance  of  the  children  of 
Joseph."  Here  we  leave  his  hallowed  remains  till  the  resurrection  of 
the  just;  inscribing  over  his  sepulchre — A  memorial  of  the  faith- 
fulness OF  God. 

"O  for  a  strong  and  lively  faith,  I      "  To  embrace  the  message  of  his  Son, 

"  To  credit  what  the  Almighty  eaith:  |      "  And  call  the  joys  of  hoaveu  our  own  " 


200  MAY  11,  12. 

May  11.— "The  lame  man  which  was  healed  held  Peter  and  John." 

Acts,  iii,  lo. 

How  perfectly  natural  and  picturesque  are  the  narratives  of  the 
Bible ;  serving  at  once  to  voucii  for  their  trutli,  and  to  leave  their 
representations  fixed  in  the  memory. 

The  circumstance  here  mentioned  is  too  simple,  striking,  and 
touching,  to  be  overlooked.  The  poor  man  had  been  lame  from  his 
mother's  womb,  and  was  placed  daily  at  the  Beautiful  Gate  of  the 
Temple,  to  ask  alms  of  the  worshippers.  Silver  and  gold,  Peter  and 
,Tohn  had  none:  but  they  gave  him  something  far  better.  In  the 
name  of  the  Lord  Jesus,  said  they,  rise  up,  and  walk.  And  imme- 
diately his  feet  and  ankle  bones  received  strength.  And  he,  leaping 
up — stood — and  entered  with  them  into  the  temple — walking — and 
leaping — and  praising  God.  The  people,  also,  seeing  what  was  done, 
hastened  to  Solomon's  Porch,  greatly  wondering — But  the  man  that 
was  healed  held  Peter  and  John. 

Was  this  the  effect  of  apprehension  ?  Did  he  imagine  their  influ- 
ence was  confined  to  their  bodily  presence  ;  and  that  if  he  let  them 
go,  his  lameness  would  return  ? 

Or  did  this  result  from  a  wish  to  point  them  out  to  the  multitude  ? 
"  Are  you  looking  after  the  wonderful  men  who  have  made  me 
whole  ?"  eager  and  proud  to  proclaim  to  them ;  "  Here,"  says  he, 
"  here  they  are — these  are  they." 

Was  it  not  still  more  the  expression  of  his  attachment  ?  "  O  my 
deliverers  and  benefactors,  let  me  attend  upon  you ;  and  enjoy  the 
happiness  to  serve  you.  Entreat  me  not  to  leave  you,  nor  to  return 
from  following  after  you.  Let  me  live,  let  me  die  with  you."  So  it 
is  in  our  spiritual  cures.  It  is  natural  to  feel  a  regard  for  those  Avho 
have  been  the  means  of  our  recovery ;  and  to  keep  hold  of  them — 
But  let  us  remember,  we  may  hold  them  too  closely.  And  we  do  so, 
if  we  suffer  them  to  draw  us  away  from  the  God  of  all  grace.  For 
whoever  are  the  instruments  of  doing  us  good.  He  is  the  agent;  and 
he  will  have  us  know,  that  the  excellency  of  the  power  is  of  Him,  and 
not  of  them.  Hence  the  reproof;  "  For  while  one  saitli,  I  am  of  Paul ; 
and  another,  I  am  of  Apollos ;  are  ye  not  carnal "?  Who,  then,  is  Paul, 
and  who  is  Apollos,  but  ministers  by  whom  ye  believed,  even  as  God 
gave  to  every  man  7  I  have  planted,  Apollos  watered ;  but  God  gave 
the  increase.  So,  then,  neither  is  he  that  planteth  any  thing,  neither 
he  that  watereth,  but  God  that  giveth  the  increase."  They  are  some- 
thing in  the  order  of  means,  and  a  proper  respect  is  due  to  them  in 
this  character:  but  they  are  nothing  as  to  efficiency  and  success — this 
IS  entirely  from  God;  arid  his  glory  will  he  not  give  to  another.  To 
idolize  a  minister,  is  the  way  to  have  him  removed  from  us,  or  ren- 
dered unprofitable  to  us ;  "  Not  by  might,  nor  by  power,  but  by  my 
Spirit,  saith  the  Lord  of  hosts."  We  can  never  honor  God  so  nuich 
as  by  dependence  upon  him.  And  them  that  honor  him  he  will 
honor;  and  they  that  despise  him  shall  be  lightly  esteemed. 


May  12.— "And  sent  messengers  before  his  face:  and  they  went,  and  en- 
tered into  a  village  of  the  Samaritans,  to  make  ready  for  him.  And  they  did 
not -eceive  him,  because  his  face  was  as  though  he  would  go  to  Jerusalem. 
And  Avben  his  disciples  James  and  John  saw  this,  they  said,  Lord,  wilt  thou 


MAY  12.  201 

that  \ve  command  fire  to  come  down  from  heaven,  and  consume  them  even 
as  ElTas  dT  B  t  he  turned,  and  rebuked  them,  and  said,  Ye  know  not  what 
manner  of  spirifye  are  of.  'Porthe  Son  of  man  came  not  to  destroy  men's 
lives,  but  to  save  them."— Luke  ix,  52— oh. 

Why  did  our  Savior  send  a  message  to  "  make  ready  ^^Ji' J/i^ '^^^ 
It  could  not  be  from  a  principle  of  self-indulgence;  he  had  blamed 
Martha  for  her  too  much  serving,  when  she  entertained  him.  INei- 
ther  was  it  for  the  purpose  of  show  and  ostentation.  But  it  was  trom 
a  motive  of  civility,  not  wishing  to  put  them  to  trouble  and  contusion 
by  his  sudden  arrival,  especially  as  he  travelled  not  alone,  but  w.tii 
his  disciples,  and  probably  others ;  and  also,  as  he  purposed  paying 
^or  the  accommodations  he  ordered,  to  try  their  dispositions.  Accord- 
ino-lv  they  displayed  themselves.  ,     ,    ,  . 

But  why  "  would  they  not  receive  him?"  There  had  always  been 
an  implacable  aversion  between  them  and  the  Jews;  it  appeared  on 
all  occasions,  and  even  hindered,  as  we  find  in  the  woman  s  answer 
at  the  well?  the  common  offices  of  civil  lile.  But  to  this  ordinary 
dislike  something  peculiar  was  here  added.  They  knew  that  our 
Lord  was  a  public  teacher,  and  had  heard  of  his  miracles  ;  but  his 
services  had  been  with  their  enemies.  They  also  had  their  temi>\e 
and  their  festivals,  which  were  held  at  the  same  time;  and  one  ot 
the^  Ava«  a^  hand.  But  they  saw  he  was  bound,  not  to  mount  Geri- 
zimVbut  to  mount  Zion ;  therefore  "  they  did  not  receive  him,  because 
his  face  was  as  though  he  would  go  to  Jerusalem:' 

Not  far  fi'om  this  very  p'ace  Elijah  had  punished  Azariahs  cap- 
tain«  and  companies  sent  to  take  him.  John  and  James,  therefore. 
a«k  "  Lord  wilt  thou  that  ice  command  fire  to  come  down  trom  hea- 
ven to  consume  them,  even  as  Elias  did  ?"  The  very  infirmities  ot 
good  men  are  peculiar  ;  they  are  the  spots  of  God's  children.  Here 
was  something  excusable;  yea,  even  commendable— such  was  their 
acquaintance  with  Scripture— their  applying  to  our  Lord  lor  his  per 
mission  and  approbation ;  their  faith  and  confidence  in  his  power, 
that,  if  He  willed  the  thing,  it  must  take  place;  and  their  attachment 
to  him ;  for  they  could  not  bear  to  see  one  so  dear  to  them  insulted, 
in  bein'o-  refused  the  common  rights  of  strangers.  But  evil  blended 
with  tlie  o-ood.  Their  zeal  was  not  according  to  knowledge.  The 
punishment  was  also  extreme ;  for  though  the  people  had  shown  their 
rudeness  and  prejudices,  they  had  not  offered  him  violence;  yet  they 
must  be  destroyed,  and  sent  down  quick  into  hell  in  their  sins;  and  alt 
of  them,  though  some  of  them  might  have  been  far  less  blameable 
than  others.  The  cases,  too,  were  not  parallel.  Elias  had  a  call— the 
very  impulse  in  him  was  supernatural,  and  was  justified  by  the  event ; 
for  fire  from  heaven  would  not  have  obeyed  private  passion.  He  acted 
from  a  reo-ard  to  the  glory  of  God  and  the  welfare  of  Israel.  But 
these  men  had  no  call,  and  were  urged  on  too  much  by  their  own 

feelings.  ,  r     •  ■. 

He  therefore  rebukes  them :  "  Ye  know  not  what  manner  of  spirit 
ye  are  otV  They  little  suspected  how  much  their  own  tempers  had 
to  do  in  the  proposal.  When  the  Gadarenes  besought  him  to  depart 
out  of  their  coasts,  and  when  the  Nazarenes  took  him  to  the  brow  ol 
the  hill  to  cast  him  down,  these  disciples  did  not  call  for  such  ven- 
geance then ;  wo— they  were  Jews,  but  these  offenders  are  Samari- 


202  MAY  13. 

tarn.  How  insensibly  does  something  of  our  selfish  and  carnal  feel- 
mgs  creep  in  and  assume  a  religious  pretension  !  None  of  our  pas- 
sions justify  themselves  so  much  as  anger;  we  think  we  do  well  to  he 
angry.  But  the  wrath  of  man  worketh  not  the  righteousness  of  God. 
We  may  offer  strange  fire  on  God's  own  altar ;  but  it  is  not  thereby 
sanctified.  The  Author  of  peace  and  Lover  of  concord  requires  us  to 
"  show  out  of  a  good  conversation  our  w^orks  with  meekness  of  wis- 
dom. And  the  fruit  of  righteousness  is  sown  in  peace  of  them  that 
make  peace." 

How  much  does  it  become  us  to  study  our  ov/n  spirits,  and  walxh 
over  the  springs  of  our  actions !  A  Jehu  may  say,  "  Come,  see  my 
zeal  for  the  Lord,"  when  he  was  only  removing  God's  enemies  to 
clear  his  own  way  to  the  throne.  What  do  some  mean  by  dealing 
faithfl.illy  with  others,  but  indulging  their  dislike  and  insolence? 
Some  professors  of  religion  never  reprove  their  servants  and  children, 
but  in  f  retfulness  and  iil  humor ;  and  then  their  temper  is  discharged 
in  a  kind  of  spiritual  scolding.  Who  can  understand  his  errors? 
"  Search  me,  O  God,  and  know  my  heart ;  try  me,  and  know  my 
thoughts,  and  see  if  there  be  any  wicked  way  in  me,  and  lead  me  in 
the  way  everlasting." 

Our  Lord  knew  James  and  John  better  than  they  knew  themselves ; 
and  in  further  reproof,  he  refers  to  himself  as  their  example  :  "  For 
the  Son  of  man  is  not  come  to  destroy  men's  lives,  bat  to  save  them." 
He  came  indeed  to  seek  and  to  save  the  soul  principally ;  but  he  did 
not  overlook  the  body.  He  healed  the  diseased  ;  he  fed  the  hungry ; 
and  has  taught  us  to  be  merciful  to  the  temporal  wants  of  our  fellow 
creatures.  And  even  in  carrying  on  his  own  peculiar  cause,  and  en- 
deavoring to  promote  the  religion  of  the  Bible,  he  allows  us  not  to 
employ  force,  or  to  impoverish,  or  imprison,  or  in  any  way  persecute. 
The  weapons  of  his  warfare  are  not  carnal,  but  spiritual.  "  My  king- 
dom," said  he,  "  is  not  of  this  world :  else  would  my  servants  fight" — 
indeed  they  would.  Yea,  they  have  fought— men,  women,  children 
have  fought.  They  have  fought  with  more  than  the  courage  of 
heroes.  They  have  'prayed,  and  lived,  and  taught,  and  wept,  and 
bled,  and  died  !         ^ 

May  13.—"  1  thank  God,  tlirougli  Jesus  Christ  our  Lord."— Romans,  vii,  25. 

The  experience  of  the  Christian,  while  in  this  world,  is  of  a  mixed 
nature.  It  resembles  the  day  spoken  of  by  Zechariah,  which  was 
neither  dark  nor  clear.  Whatever  advantages  he  attains  at  present, 
there  is  always  enough  to  tell  him  that  this  is  not  his  rest.  But,  under 
all  his  complaints,  he  has  reason  to  take  courage  and  be  thankful.  So 
it  was  with  Paul :  for  these  words  are  to  be  taken  in  connection  with 
his  language  in  the  preceding  verse,  where  he  groans,'  being  bur- 
dened with  the  remains  o^"  indwelling  sin ;  "  O  wretched  man  that  I 
am  !  who  shall  deliver  me  from  the  body  of  this  death?  I  thank  God, 
through  Jesus  Christ  our  Lord," 

— Yes,  even  in  the  midst  of  such  an  experience  as  this,  there  is  a 
fourfold  ground  of  thankfulness,  and  the  Christian  may  say— First,  1 
thank  God,  ".hrough  Jesus  Christ  our  Lord,  that  my  cormption  h.  my 
complaint.    It  was  not  so  once — neither  is  it  so  with  manv  now. 


MAY  14.  203 

Tliey  drink  in  iniquity  as  the  ox  drinketh  in  water.  It  is  their  ele- 
ment ;  but  it  is  not  nriine.  They  roll  it  as  a  sweet  morsel  under  tlieii 
tongue ;  but  I  have  been  made  to  see  and  taste  that  it  is  an  evil  thing, 
and  bitter.  I  loathe  it,  and  abhor  myself  for  it,  repenting  in  dust  and 
ashes.  The  heart  of  stone  has  been  taken  away,  and  I  have  a  heart 
of  flesh — a  heart  affected  with  the  guilt,  the  pollution,  and  the  vileness 
of  sin.  I  have  nothing  to  boast  of;  every  view  1  take  of  myself  is 
humbling;  but  my  desire  is  before  him,  and  my  groaning  is  not  hid 
from  him. 

' '  Slarks  of  prace  I  cannot  show  ;  I  "  Yet  I  weary  am,  I  know — 

"  All  polluted  is  my  best ;  |  "  And  the  weary  long  for  rest." 

And  they  are  invited  to  obtain  it. 

Secondly,  I  thank  God,  through  Jesus  Christ  our  Lord,  that  though 
I  am  in  the  conflict,  I  am  not  conquered.    Though  yet  alive,  the  ene- 
my is  dethroned.    Though  it  rages,  it  does  not  reign.  It  threatens  to     | 
resume  its  ascendancy,  and  has  sometimes  alarmed  my  fears.  1  have      ji 
said,  I  shall  one  day  perish ;  but  having  obtained  help  of  God,  I  con-      | 
tinue  to  this  day,  faint,  yet  pursuing,  and  feeling  no  disposition  to 
turn  back. 

Thirdly,  I  thank  God,  through  Jesus  Christ  our  Lord,  that  deliver- 
ance is  sure. 

'  Wb-\t  though  my  inbred  lusts  rebel ;  1  "gThe  weapons  of  victorious  grace 

"  'ils  but  a  struggling  gasp  for  life  :  1      "  Shall  slay  my  sins,  and  end  the  strife." 

The  victory  in  this  case  may  be  inferred  from  tlie  reality  of  the  con- 
flict. It  is  as  certain  as  the  Avord  of  God  can  render  it.  The  result  is 
left  to  no  precariousness,  but  secured  in  the  everlasting  covenant.  He 
who  made  his  soul  a  sacrifice  for  sin,  shall  see  his  seed,  and  be  glori- 
fied in  them.  Their  help  is  laid  on  One  that  is  mighty.  His  blood 
cleanseth  from  all  sin.  His  righteousness  justifies  the  ungodly.  His 
grace  is  suflicient  for  the  most  weak  and  exposed.  Theyl^hall  never 
perish ;  neither  shall  any  pluck  them  out  of  His  hand.  And  they  may 
anticipate  this,  and  rejoicing  in  a  hope  that  maketh  not  ashamed,  say, 
I  know  whom  I  have  believed ;  and  am  persuaded  that  He  is  able  to 
keep  that  which  I  have  commJtted  to  him  against  that  day.  Yea, 

Finally,  I  thank  God,  through  Jesus  Christ  our  Lord,  that  the  de- 
.iverance  is  near.  Were  it  remote,  I  ought  to  wait  for  it  with  patience 
Others  wait  The  husbandman  waiteth  for  the  precious  fruit  of  the 
earth,  and  hath  long  patience  until  he  receive  the  early  and  the  latter 
rain.  But  it  will  not  tarry.  If  life  be  short,  the  conflict  cannot  be 
long.  Soon  the  warfare  must  be  accomplished ;  and  the  enemies  I 
ha\e  seen  to-day,  I  shall  see  no  more  for  ever.  My  salvation  is  nearer 
than  when  I  believed.    The  night  is  far  spent.    The  day  is  at  hand— 

"  Though  painful  at  present,  [  '<  And  then,  O  how  pleasant  y^ 

"  'Twill  cease  before  long ;  |  »  Tiie  Conqueror's  song  •"         i^ 


May  14 — "I  will  cause  you  to  pass  under  the  rod."— Ezekiel,  xx,  37. 

Three  things  in  the  Scripture  go  by  this  name.  A  father's  scouro-o 
a  king's  sceptre,  and  a  shepherd's  crook.  All  these  will  apply  in  the 
present  instance  j  and  all  of  them  are  necessary  to  do  some  justice  w 
the  subject. 

—There  is  a  paternal  rod.    Thus  we  read,  He  that  spareth  the  rod 


204  MAY  14. 

hateth  his  son.  I  will  visit  their  transgressions  with  a  rod,  and  their 
iniquities  with  stripes.  There  can  be  no  mistake  here.  The  idea  is 
correction,  and  the  rod  means  the  instrument  with  which  the  father 
chastises.  God  is  a  father,  and  he  has  a  rod.  This  rod  is  made  up 
of  any  kind  of  affliction — outward  troubles — bodily  pains — family  be- 
reavements. Even  men,  wicked  men,  reproaching  and  injuring  us, 
and  undeservedly  too,  as  to  them^  may  be  God's  scourge,  to  make  us 
suffer  for  something  else.  Thus  he  said  of  the  Assyrian :  "  O  Assyrian, 
the  rod  of  mine  anger,  and  the  staff  in  their  hand  is  mine  indignation. 
I  will  send  him  against  a  hypocritical  nation,  and  against  the  people 
of  my  wrath  will  I  give  him  a  charge,  to  take  the  spoil,  and  to  take 
the  prey,  and  tread  them  down  like  the  mire  of  the  streets."  Our 
friends,  our  children,  our  dearest  comforts  in  life,  God  can  make  the 
means  of  chastising  us,  if  needs  be.  Who  comes  not  under  this  rod? 
"As  many  as  I  love,  I  rebuke  and  chasten."  They  are  not  all  exer- 
cised in  the  same  way ;  but  "  what  son  is  he  whom  the  father 
chasteneth  not  ?"  And  who,  painful  as  the  exercise  may  be,  cannot 
acknowledge  in  the  review,  if  not  in  the  enduring — 

"Yet  I  have  found  'tis  good  for  me  I  "  Afflictions  make  me  learn  thy  law, 

"  To  bear  my  Fatlier's  rod  ;  j  "  And  live  upon  my  God  ?" 

And  as  they  are  usei'ul  in  our  progress  in  the  divine  life,  so  they  have 
frequently  been  the  means  of  first  awakening  the  desire,  "^Where  is 
God  my  Maker,  who  giveth  songs  in  the  night  ?"  The  failure  of  the 
human  arm  has  made  them  feel  after  the  divine.  The  desolations  of 
earth  have  said  to  purpose,  "  Arise  and  depart  hence ;  for  this  is  no' 
our  rest."  What  sent  the  prodigal  home  ?  He  began  to  be  in  warn. 
What  brought  Manasseh  to  repentance  ?  In  his  afflictions  he  sought 
the  Lord  God  of  his  father. 

"Father,  I  bless  thy  gentle  hand  :  I  "  That  forced  my  conscience  to  a  stand, 

How  kind  was  thy  chastising  rod,         |      "And  brought  my  wandering  soul  to  God!" 

— There  is  a  regal  rod.  So  we  call  a  sceptre.  Of  the  Messiah, 
the  King  on  his  holy  hill  of  Zion,  it  is  said,  "  He  shall  rule  them  with 
a  rod  of  iron ;"  but  this  refers  to  his  adversaries.  He  has  another 
kind  of  rod  for  his  subjects.  The  Lord  shall  send  the  rod  of  his 
strength  out  of  Zion.  And  what  was  sent  out  of  Zion  but  the  Gos- 
pel? The  Gospel,  therefore,  is  his  rod  ;  and  this  rod  is  his  sceptre,  the 
emblem  of  his  authority,  displaying  his  majesty,  and  maintaining  his 
rule.  Hence  it  is  added,  "  Rule  thou  in  the  midst  of  thine  enemies ;" 
meaning,  over  his  subjects,  though  surrounded  with  foes;  for  they  are 
brought  under  his  sway,  and  feel  and  acknowledge  their  subjection, 
as  it  follows,  "  Thy  people  shall  be  willing  in  the  day  of  thy  power." 
Though  once  they  said,  Who  is  the  Lord  ?  and  we  will  not  have 
him  to  reign  over  us ;  they  are  all  brought  under  the  rod  of  his 
strength.  The  Gospel  has  come  to  them,  not  in  word  only,  but  in 
power.  It  has  awakened  their  consciences ;  it  has  changed  their  dis- 
positions ;  it  has  made  them  submit  to  the  righteousness  which  is  of 
God,  and  to  yield  themselves  to  his  service,  as  those  who  are  alive 
from  the  dead.  They  were  the  servants  of  sin;  but  they  now  obey, 
from  the  heart,  the  form  of  doctrine  which  was  delivered  them. 

— There  is  a  pastoral  rod.  Of  this  David  speaks :  when  address- 
ing the  Lord  as  his  shepherd,  he  says,  "  Yea,  though  I  walk  through 
the  valley  of  the  shadow  of  death,  I  will  fear  no  evil ;   for  thou  art 


MAY  15.  205 

with  rac;  thy  rod  and  thy  staff,  they  comfort  me."  This  refers  to 
the  crook  with  which  the  shepherd  both  walks  as  he  folio w^-,  and  uses 
as  he  manages  the  sheep.  It  is  tlie  symbol  and  instrument  of  his 
charge  and  otRce.  The  people  of  God  are  naturally  like  lost  sheep 
going  astray,  wandering  upon  the  mountains  of  barrenness  and  dan- 
ger. But  He  seeks  them,  and  finds  them  out,  and  brings  them  all 
under  his  rod.  And  happy  are  they  who  are  under  his  care.  He  is 
their  shepherd,  and  they  shall  not  want.  He  will  make  them  to  lie 
down  in  green  pastures ;  he  will  feed  them  beside  the  still  waters. 
He  will  restore  their  souls,  and  lead  them  in  the  path  of  righteous- 
ness, for  his  name's  sake.  He  will  gather  the  lambs  with  his  arm, 
and  carry  them  in  his  bosom,  and  gently  lead  those  that  are  with 
young.  And  the  privilege  commenced  in  grace,  will  be  continued 
and  completed  in  glory.  "  Therefore  are  they  before  the  throne  of 
God,  and  serve  him  day  and^night  in  his  temple ;  and  He  that  sitteth 
on  the  throne  shall  dwell  aniong'them:  They  shall  llurtger  n6  more, 
neither  thii:st  any  more ;  neither  shall  the  sun  light  on  them,  nor  any 
heat.  For  the  Lamb,  which  is  in  the  midst  of  the  throne,  shall  feed 
them,  and  shall  lead  them  unto  living  fountains  of  waters;  and  God 
ehall  wipe  away  all  teai^  from  their  eyes."  • 


jffAY  15. — "I  will  bring  you  into  the  bond  of  the  covenant." 

;     '       .  ,  •      Ezekiel,  xx,  37. 

What  is  this  covenant?  Some  always  consider  it  a  kind  of  stipu- 
lation between  God  and  us,  in  which  he  proposes  to  do  so  much,  if 
v/e  will  do  so  much :  thus  representing  the  Supreme  Being  as  a  bar- 
gainer, getting  as  good  terms  as  he  can,  Avhile  man,  the  other  high 
contracting  party,  agrees  to  them.  But  God  is  said  to  make  a  cove 
nant  with  the  earth ;  yea,  and  with  the  beasts  of  the  field.  This  can- 
not intend  a  reciprocal  negotiation,  but  the  engagement  of  God  only; 
and  which  is  called  a  covenant,  allusively,  to  signify  its  stability  and 
certainty,  the  effect  in  the  one  instance  being  put  for  the  cause  in  the 
other.  For  the  same  reason,  this  name  is  given  to  that  gracious  con- 
stitution for  the  salvation  of  sinners  through  the  Mediator,  made 
known  in  the  Scripture  for  the  obedience  of  faith :  and  is  the  very 
same  with  what  is  also  called  "the  mercy  promised  to  the  fathers,'" 
and  "the  hope  of  eternal  life  which  God,  that  cannot  lie,  promised 
before  the  world  began." 

The  bond  of  this  covenant  is  the  obligation  which  it  lays  upon  God 
who  makes  it,  and  upon  those  who  are  saved  by  it.  We  could  not, 
without  profaneness,  have  talked  of  binding  God  ;  but  he  has  been 
pleased,  in  his  infinite  condescension,  to  bind  himself.  His  heart  could 
have  been  trusted  ;  but  he  knew  our  frame,  and  our  weakness ;  and 
toiemove  all  our  fearful  misgivings,  arising  from  our  meanness  and 
guilt,  he  hao  brought  himself"  under  a  covenant  engagement.  And  if 
it  be  but  a  man's  covenant,  yet  if  it  be  CDufirmeJ,  no  man  disannulleth 
it.  And  he  has  confirmed  his  engagement,  by  an  oath — and  because 
he  could  swear  by  no  greater,  he  sware  by  himself;  and  also  by  a 
sacrifice — and  the  victim  was  no  less  than  his  only  begotten  Son,  and 
whose  blood,  therefore,  is  called  the  blood  of  the  everlasting  covenant. 
Thus  he  is  bound  to  be  the  God  of  his  people ;  bound  to  save  them, 
to  pardon,  to  sanctify,  to  help  them.   ;pound  to  make  all  things  work 


Om  MAY  16. 

together  for  their  good.  Bound  to  give  them  grace  and  glory,  and 
to  withhold  no  good  thing  from  them. 

It  also  binds  them — not  to  atone  for  their  sin — this  is  already  ex- 
piated ;  nor  to  produce  a  righteousness  to  justify  them  before  God — 
tiiis  is  already  brought  in,  and  on  this  their  hope  only  relies — but 
they  are  bound  to  obey,  and  serve,  and  glorify  Him  who  has  done 
such  great  things  for  them.  Surely  evidence,  consistency,  gratitude, 
justice,  require  it.  They  feel  the  obligation,  and  acknowledge  it,  and 
v\'ish  all  to  know  that  they  are  not  their  own,  but  bought  with  a  price. 
They  feel  the  obligation;  and  it  is  not  irksome  ;  for  though  they  are 
bound,  it  is  with  the  cords  of  a  man,  and  the  bonds  of  love.  It  is  the 
obligation  of  a  mother  to  press  to  her  bosom  her  sucking  child ;  it  is 
the  obligation  of  a  hungry  man  to  eat  his  pleasant  meat — My  meat 
is  to  do  the  will  of  Him  that  sent  me.  It  is  a  yoke ;  but  it  is  like  the 
yoke  of  marriage  to  the  happy  pair  who  daily  bless  the  bonds.  It  is 
a  burden ;  but  It  is  lA^e  tlie  burden  of  wings  to  the  bird,  which,  in- 
stead of  confining  him,  gives  him  the  freedom  of  the  skies — Well,  says 
the  Savior,  my  yoke  is  easy,  and  my  burden  is  light. 

Blessed  are  the  people  that  are  in  such  a  case  !  Their  humble  con- 
fidence can*  authorize  them  in  every  trouble  to  say,  "  Yet  hath  he 
made  Avith  me  an  everlasting  covenant,  ordered  in  all  thingsj^id  sure; 
for  this  is  all  my  salvation  and  all  my  desire;"  and  their  affectionate 
zeal,  in  every  temptation,  will  constrain  them  to  sing, 

"All  that  I  have,  and  all  I  am,  |  "Yet  if  I  might  make  some  reserve, 

"Shall  be  for  ever  thine;  |  "  And  duty  did  not  call ; 

"Whate'er  my  duty  bids  me  give,  "I  love  my  God  with  zeal  so  great. 

"My  cheerful  hands  resign.  |  "  That  I  should  give  him  all." 


May  16. — "  And  it  came  to  pass,  Avhen  the  time  Avas  come  tliat  he  should 
be  received  up,  he  steadfastly  set  his  face  to  go  to  Jerusalem." — Luke,  ix,  51. 

Whither  he  was  to  be  received  up,  is  not  mentioned ;  but  it  is 
easily  understood,  especially  if  we  compare  the  words  with  other  pas- 
pages.  Accordingly  the  margin  refers  us  to  two  places:  in  the  first 
of  which  Luke  says,  "  Until  the  day  in  which  he  was  taken  up ;"  and 
in  the  second,  Mark  says,  "  So  then,  after  the  Lord  had  spoken  unto 
them,  he  was  received  up  into  heaven,  and  sat  on  the  right  hand  of 
God."  The  event,  therefore,  Avas  his  ascending  to  his  Father  and  our 
Father ;  to  his  God  and  our  God,  There  Avas  the  home  Avhere  he 
originally  dwelt.  He  speaks  of  a  glory  Avhich  he  had  Avith  the  Father 
betbre  the  Avorld  AA^as.  Thus  he  Avas  rich ;  but  for  our  sakes  he  be- 
came poor,  and  made  himself  of  no  reputation.  He  resided  on  earth 
for  three-and-thirty  years  in  a  kind  of  exile :  a  Prince  higher  than  the 
kings  of  the  earth,  in  disguise,  and  the  Avorld  knew  him  not.  But 
having  accomplished  the  AA-ork  that  Avas  given  him  to  do,  he  entered 
into  his  glory. 

—And  if  nothing  is  left  to  chance  in  our  minutest  aflhirs,  surely 
there  was  nothing  unarranged  Avith  regard  to  his  leaving  this  AA'orld 
to  go  unto  the  Father.  Accordingly,  we  here  read  of  the  time  for 
his  being  received  up.  And  if  they  haA-e  chronicles  above,  a.nd  days, 
a.?  AA'e  have — Avhat  a  memorable  day  Avould  that  haAC  been,  in  Avhich, 
after  such  an  absence,  and  after  such  astonishing  exploits^  and  com- 


MAY  17.  207 

pletely  vanquishing  all  the  powers  of  darkness,  the  everlasting  doors 
v.-ere  opened,  for  the  King  of  glory  to  enter  in  !  ° 

— On  this,  therefore,  the  Savior  fixed  his  eye ;  and  this  emboldened 
jiim  to  set  his  face  steadfastly  to  go  to  Jerusalem.  For,  what  zeal, 
what  courage  did  the  determination  require  !  He  knew  the  perilous 
nature  of  the  journey.  He  apprehended  all  that  awaited  him  when 
he  should  arrive — That  there  he  should  be  forsaken — and  betrayed— 
and  apprehended— and  mocked— and  scourged — and  crucified.  Yet 
his  resolution  does  not  fail  him.  Lo !  I  come,  says  he,  to  do  thy  will, 
O  God  !  I  have  a  baptism  to  be  baptized  with,  and  how  am  I  strait- 
ened till  it  be  accomplished  !  For  he  looked  beyond,  and  regarded 
the  blessed  result.  And  this  was  the  glorification  of  his  human  na- 
ture; the  acquirement  of  his  mediatorial  reward:  the  dispensation  of 
the  Holy  Spirit ;  the  government  of  the  world ;  the  salvation  of  the 
church  :  the  enjoyment  of  tlie  praises  of  the  redeemed  for  ever !  This 
was  the  joy  set  before  him  in  covenant  engagement;  and  for  this  he 
endured  the  cross,  and  despised  the  shame.  For  though  his  soul  was 
to  be  made  a  sacrifice  of  sin,  yet  he  knew  that  he  should  rise  from  the 
dead,  and  see  of  the  travail  of  his  soul,  and  be  satisfied.  Therefore, 
as  the  season  drew  near,  he  looked  to  the  issue,  and  triumphed  in  the 
prospect.  Now,  says  he,  is  the  hour  that  the  Son  of  man  shall  be — 
not  abased,  but— glorified.  Now  is  the  judgment  of  this  world ;  now 
is  the  Prince  of  this  world  cast  out;  and  I,  if  I  be  lifted  up  from  the 
earth,  will  draw  all  men  unto  me. 

— So,  Christian,  should  it  be  with  you.  There  is  a  time  appointed, 
when  you  also  shall  be  removed  from  this  vale  of  tears,  and  be  for 
ever  with  the  Lord.  Think  of  it ;  and  set  your  face  boldly  and  firmly 
to  go,  whenever  duty  calls.  The  man  who  has  an  amputation  to  suf- 
fer, must  not  dwell  on  the  operation,  but  must  pass  beyond,  to  the 
restoration  of  health,  and  the  continuance  of  life.  This,  Christian,  is 
the  way  to  endure,  and  to  be  more  than  a  conqueror.  It  is  to  reckon 
that  the  sufferings  of  the  present  time  are  not  worthy  to  be  compared 
with  the  glory  tliat  shall  be  revealed — You  may  sow  in  tears,  but 
you  shall  reap  in  joy.  The  road  may  be  rough,  but  it  will  soon  bring 
you  home. 

"  Yet  a  season,  and  you  know  I  "  All  your  sorrows  left  below, 

"  Happy  entrance  will  be  given  ;         |  "  And  earth  exchang'd  for  heaven." 


May  17. — "  If  it  be  so,  our  God  whom  we  serve  is  able  to  deliver  us  from 
the  burning  fiery  furnace  :  and  he  Mill  deliver  us  out  of  thine  hand,  O  king. 
But  if  not,  be  it  known  unto  thee,  O  king,  that  we  will  not  serve  thy  gods,  nor 
worship  the  golden  image  which  thou  hast  set  up." — Daniel,  iii,  17,  IS. 

Conduct  so  tried  and  triumphant  in  the  trial,  must  have  had  some 
principle  to  produce  it.  He  who  acts  without  principle  is  the  slave 
of  impulse,  humor,  accident,  custom ;  and  you  can  no  more  rely  upon 
him  than  upon  a  wave  of  the  sea,  driven  with  the  wind  and  tossed. 
But  when  a  man  is  governed  by  principle,  he  will  be  consistent  in  his 
practice :  he  may  have  infirmities,  but  a  sameness  pervades  his  cha- 
racter ;  he  may  err,  but  he  is  conscientious :  and  his  excellencies  will 
appear  even  in  his  mistakes  and  failings.  Can  we  find  a  principle 
adequate  to  this  heroism  ?    The  apostle  tells  us  it  was  faith.    But 


208  MAY  n. 

faith  must  have  something  to  lay  hold  ofj  and  the  faith  of  these  young 
men  seizes  tliree  things. 

The  first  is,  the  power  of  God.  Our  God  whom  we  serve  is  able  to 
dehver  us  from  the  burning  fiery  furnace.  They  knew  nothing  was 
too  hard  for  the  Lord.  And  we  believe  in  the  Father  Almighty, 
Maker  of  heaven  and  earth.  We,  indeed,  are  not  to  look  for  miracles : 
but  the  power  of  God  is  the  same  as  formerly:  and  there  are  cases  in 
which  the  view  of  it  can  alone  inspire  relief.  When  difficulties  mul- 
tiply, and  means  fail,  and  creatures  say,  help  is  not  in  me — then  we 
must  lay  hold  of  his  strength,  and  remember  that  he  is  able  to  do  for 
us  exceedingly  abundantly  above  all  we  can  ask  or  think. 

The  second  is,  his  disposition.  And  he  will  deliver  us  out  of  thine 
hand,  O  king.  This  they  deemed  probable — perhaps  tliey  had  a  per- 
suasion of  it,  derived  from  a  divine  impression,  or  deduced  from  the 
character  of  God,  and  the  records  of  his  word.  They  had  read  in  the 
Scriptures,  along  with  the  experience  of  his  people,  the  assurance, 
"  Call  upon  me  in  the  day  of  trouble,  and  I  will  deliver  thee  :" 
'•  When  thou  passest  through  the  waters  I  Avill  be  with  thee ;  and 
through  the  rivers,  they  shall  not  overflow  thee :  when  thou  walkest 
through  the  fire,  thou  shalt  not  be  burnt ;  neither  shall  the  flame 
kindle  upon  thee."  Here  is  another  argument  of  faith.  His  people 
eye  his  goodness,  as  well  as  his  power;  and  know  that  he  will  appear 
for  them,  and  save  them,  in  his  own  way,  and  in  his  own  time. 

The  third,  is  a  future  state.  "  But  it"^  not^  be  it  known  unto  thee, 
O  king,  that  we  will  not  serve  thy  gods,  nor  worship  the  golden  image 
which  thou  hast  setup."  What!  would  they  refuse,  even  if  death 
was  the  consequence  ?  Yes.  But  this  shows  undeniably,  that  they 
did  not  consider  death  as  annihilation.  They  would  not  have  acted 
thus,  had  they  believed  that  there  was  nothing  beyond  the  grave. 
Had  they  perished  in  the  furnace,  their  martyrdom  coidd  not  have 
been  their  duty — it  would  have  been  the  sacrifice  of  fools — their  end 
would  have  been  madness. 

This  is  the  very  case  argued  by  the  apostle,  "  If  in  this  life  only 
we  have  hope  in  Christ,  we  are  of  all  men  the  most  miserable :" 
"  Else  wiiat  shall  they  do  which  are  baptized  for  the  dead,  if  the 
dead  rise  not  at  all  ?  why  are  they  then  baptized  for  the  dead  ?  And 
v/hy  stand  we  in  jeopardy  every  hour  7"  God  does  not  require  us  to 
sacrifice  our  being  and  happiness  for  ever;  to  his  pleasure.  It  is  7wt 
his  pleasure ;  it  cannot  be  his  pleasure.  By  the  law  of  our  nature, 
and  the  authority  of  his  word,  we  are  even  comnmnded  to  seek  our 
welfare,  and  to  seek  Ji?'st  the  kingdom  of  God  and  his  righteousness; 
and  therefore  to  be  willing  to  give  these  up,  would  be  disobedience 
and  contempt.  But  the  language  was  wise  and  noble,  when  they 
knew,  that  though  they  fell  in  the  conflict,  they  should  yet  be  more 
than  conquerors;  and  that,  if  they  lost  a  dying,  they  would  obtain  an 
immortal  life. 

It  is  absurd  to  suppose  the  Jews  of  old  had  no  knowledge  of  a  future 
state.  Search  the  Scriptures,  saj^s  the  Savior,  for  in  them  ye  think  ye 
have  eternal  life.  Abraham,  and  his  fellow  heirs  of  the  same  promise, 
said  such  thinirs  as  declared  plainly  that  they  sought  a  country,  even 
a  heavenly.  David  said,  Thou  shalt  guide  me  with  thy  counsel,  and 
(ifterxcard  receive  me  to  glory.    Shadrach,  Meshach,  and  Abednego, 


MAY  18.  209 

(tcted  upon  this  belief,  and  must  have  acted  upon  it.  They  endured, 
as  seeing  Him  who  is  invisible.  And  wh^-t  was  Nebuchadnezzar, 
compared  with  Him  7  What  was  this  furnace,  compared  with  the 
lake  that  burneth  with  fire  and  brimstone,  which  is  the  second  death? 
What  could  they  gain  by  complying,  compared  with  what  they 
would  for  ever  lose  ?  And  what  could  they  lose  by  refusing,  com- 
pared with  Avhat  they  would  for  ever  gain  ?  We  reckon,  said  they, 
that  the  sufferings  of  the  present  time  are  not  worthy  to  be  compared 
with  the  glory  that  shall  be  revealed  in  us. 

— And  our  faith  must  regard  the  future,  or  we  shall  be  often  per- 
plexed and  vanquished.  This  is  the  victory  that  overcometli  the 
world,  even  our  laith.  Moses  chose  rather  to  suffer  affliction  with 
the  people  of  God,  than  to  enjoy  the  pleasures  of  sin  for  a  season;  for 
he  had  respect  unto  the  recompense  of  the  reward.  This,  believed 
and  realized,  explains  all ;  harmonizes  all ;  indemnifies  all ;  glorifies 
all.  "  For  our  light  affliction,  which  is  but  for  a  moment,  worketh  for 
us  a  far  more  exceeding  and  eternal  weight  of  glory;  while  we  look 
not  at  the  things  which  are  seen,  but  at  the  things  which  are  not  seen : 
for  the  things  which  are  seen,  are  temporal ;  but  the  things  which  are 
not  seen,  are  eternal."    Lord,  I  believe ;  help  thou  mine  unbelief. 


May  18. — "  Then  answered  Peter,  and  said  unto  Jesus,  Lord,  it  is  good 
for  us  to  be  here :  if  thou  wilt,  let  us  make  here  three  tabernacles:  one  for 
thee,  and  one  for  Moses,  and  one  for  Elias." — Matthew,  xvii,  4. 

— "  Not  knowing,"  we  are  assured  by  the  Holy  Ghost ;  "  not  know- 
ing what  he  said."  For  had  the  motion  been  complied  with,  how 
could  our  Savior  have  suffered  and  died  ?  And  if  Peter  had  continued 
there,  how  could  he  have  attended  to  his  wife  and  children  ?  Besides, 
he  was  mistaken  as  to  the  nature  and  design  of  the  dispensation, 
which  was  only  for  a  confirmation  of  their  laith,  by  making  them 
witnesses  of  his  glory,  and  to  aflbrd  them  a  glimpse  or  taste  of  the 
heavenly  blessedness  The  full  fruition  is  for  another  world.  If  ever 
we  think  oP  building  tabernacles  here,  we  shall  soon  hear  a  voice 
saying,  "  Arise  and  depart  hence,  for  this  is  not  your  rest." 

But  though  he  did  not  know  Avhat  he  said,  he  knew  why  he  said  it. 
Two  things  caused  his  bliss.  First,  the  communion  of  saints.  And 
here  were  not  only  John  and  James,  but  Moses  and  Elias;  and  these 
were  not  shining  statues,  but  they  spake,  and  spake  of  the  Savior's 
decease.  What  a  subject !  W'hat  speakers  !  How  delightful  must 
iiave  been  intercourse  with  them  !  But  the  second  w^as  the  presence 
of  Jesus.  And  surely  it  cannot  be  a  question,  why  it  is  good  to  be 
where  He  is.  With  him  we  are  safe,  and  no  Avhere  else.  He  is  the 
source  of  all  light  and  knowledge.  He  is  the  fountain  of  honor  and 
excellency.    He  is  the  consolation  of  Israel.    He  is  all,  and  in  all. 

But  where  is  he  with  his  people  ?  we  do  not  mean  as  to  his  essen- 
tial presence,  this  is  universal;  but  as  to  his  special  and  gracious. 
He  is  with  them  in  the  closet.  There  he  manifests  himself  to  them, 
as  he  does  not  in  the  world.  There  they  enjoy  an  intimacy,  a  free- 
dom, an  unrestrained  intercourse  with  him,  such  as  other  company 
will  not  allow.  Could  these  beams  and  rafters,  said  a  good  man, 
pointing  to  an  unceiled  roof,  speak,  they  would  testify  what  hours  of 


2iO  MAY  19. 

enjoyment  I  have  had  here,  in  communion  with  Him.    Of  the  closet 
therefore,  they  can  say,  It  is  good  for  us  to  be  here. 

— He  is  v/ith  them  in  his  temple.  Where  would  you  look  for  a  man, 
but  in  his  own  house  ?  And  the  sanctuary  is  the  place  w^iere  the 
Lord's  honor  dwelleth.  In  all  places  where  I  record  my  name,  I  will 
come  unto  thee,  and  I  will  bless  thee.  And  have  they  not  found  tlie 
promise  true  ?  Have  they  not  seen  his  power  and  glory  in  the  sanc- 
tuary ?  Of  his  house,  theretbre,  they  can  say,  It  is  good  for  us  to 
be  here. 

— He  is  with  them  at  his  table.  His  cross  is  every  thing  to  a  Chris- 
tian ;  and  here,  before  our  eyes,  Jesus  Christ  is  evidently  set  forth  cruci- 
fied among  us.  What  a  sublime  duty ;  what  an  exalted  privilege  is 
the  commemoration  of  his  death  !  His  flesh  is  meat  indeed,  and  his 
blood  is  drink  indeed  !  Who  has  not  peculiarly  found  him  in  this  ex- 
ercise the  Tree  of  Life?  Who  has  not  said,  I  sat  down  under  his 
shadow  with  delight,  and  his  fruit  was  sweet  to  my  taste  ?  It  is  good 
for  us  to  be  here. 

— He  is  with  them  in  the  furnace.  There  the  three  Hebrew  chil- 
dren found  him.  The  flames  only  consumed  their  bands,  and  set 
them  free ;  and  they  were  seen  walking  in  the  midst  of  the  fire,  with 
the  Son  of  God  I  I  will  be  with  thee,  says  He,  in  trouble.  And  if  this 
be  fulfilled,  and  it  must  be  fulfilled,  they  will  have  reason  to  say,  how- 
ever deep  the  distress,  Lord,  it  is  good  for  us  to  be  here. 

— He  is  with  them  in  the  vale  of  death.  How  much  will  they 
need  him  then !  Then  all  other  friends  and  helpers  leave  them.  Then 
heart  and  flesh  will  fail  them.  What  shall  we  do,  they  have  often 
f?aid,  what  shall  we  do  without  him  then  ?  But  they  will  not  be  with- 
out him.  He  knows  their  frame,  and  his  grace  is  sufficient  for  them ; 
and  his  strength  shall  be  perfect  in  their  weakness.  Yea,  though 
they  walk  through  the  valley  of  the  shadow  of  death,  he  is  with  them ; 
his  rod  and  his  staff  they  comfort  them ;  and  then  they  have  cause  to 
say,  Lord,  it  is  good  for  us  to  be  here. 

— How  much  more  will  they  be  justified  in  saying  this  in  heaven ! 
There  he  is  with  them  immediately.  There  they  will  see  him  as  he 
is;  there,  before  the  presence  of  his  glory,  they  will  possess  fullness  of 
joy,  and  pleasures  for  ever  more. 

'But  none  will  be  translated  thither  in  person,  whose  hearts  are  not 
sent  off  first.  None  will  have  their  residence  in  heaven  hereafter,  who 
have  not  their  conversation  in  heaven  here.  None  will  be  with  the 
Lord  for  ever,  but  those  that  find  it  their  happiness  for  the  Lord  to  be 
with  them  new. 

May  19.— "He  riseth  from  supper,  and  laid  aside  his  garments;  and  took 
a  towel,  and  girded  himself.  After  that  he  poureth  water  into  a  basin,  and 
began  to  wash  the  disciples'  feet,  and  to  wipe  them  with  the  towel  where- 
with he  was  girded."— John,  xiii,  4,  5. 

That  he  designed  this  to  be  exemplary  is  obvious,  from  his  own 
declaration  after  the  action  had  been  performed.  "  Know  ye  what  I 
have  done  to  you  ?  Ye  call  me  Master  and  Lord :  and  ye  say  well ; 
for  so  I  am.  If  I  then,  your  Lord  and  Ma^^ter,  have  washed  your  feet, 
ve  also  ought  to  Avash  one  another's  feet.  For  I  have  given  you  an 
example,  that  yc  should  do  as  I  have  done  to  you.    Verily,  verily,  I 


MAY  19.  211 

eay  unto  you,  The  servant  is  not  greater  than  his  Lord  ;  neither  he 
that  IS  sent  greater  than  he  that  sent  him.  If  ye  know  these  things, 
happy  are  ye  if  ye  do  them."  Now  it  is  not  necessary  that  we  should 
resemble  him  in  the  very  circumstances  of  the  action,  but  only  in  the 
spirit  of  it.  In  popish  countries,  tne  ceremony  of  washing  tlie  feet  of 
another,  is  often  performed  by  persons  not  very  lowly  in  heart — some- 
times by  a  cardinal — yea,  and  by  the  pope  himself.  But  the  design  is 
to  enforce  the  humility  of  brotherly  love  ;  and  to  teach  us  that  no  ser- 
vice is  to  be  deemed  too  mean  for  Christians  to  perform,  when  Provi- 
dence brings  it  in  their  way,  and  the  condition  of  a  fellow  creature 
requires  it.  We  may  profess  to  do  this  in  the  abstract,  but  refuse  to 
afford  the  assistance  called  for  in  particular  instances,  because  the 
office  is  too  mortifying  to  the  pride  of  our  feelings  or  manners.  But 
this  is  not  to  love  without  dissimulation.  This  is  to  love  in  word  and 
in  tongue,  but  not  in  deed  and.  in  truth.  Many  have  lost  all  credit 
here,  by  their  unfeeling,  distant,  and  disdainful  conduct  towards  their 
inferiors,  when  they  had  the  finest  opportunities  to  evince  their  con- 
descension, if  they  had  any. 

It  would  be  w^ell,  if  all  who  name  the  name  of  Christ  would  attend 
to  the  admonition  of  his  apostle  ;  "  In  honor,  preferring  one  another — 
Mind  not  high  things,  but  condescend  to  men  of  low  estate."  Job 
was  the  greatest  man  in  the  East ;  yet  he  could  say,  "  If  I  did  de- 
spise the  cause  of  my  man-servant,  or  of  my  maid-servant,  when  they 
contended  with  me ;  what  then  shall  I  do  when  Cod  riseth  up?  and 
when  he  visiteth,  what  shall  I  answer  him?  Did  not  he  that  made 
me  in  the  womb,  make  him?  and  did  not  one  fashion  us  in  the  womb?" 
And  with  regard  to  those  sufferers,  generally  overlooked  by  greatness, 
yea,  and  by  mediocrity  too ;  and  those  instances  of  humbler  kindness, 
which  splendid  beneficence  never  thinks  of;  he  could  make  this  affect- 
ing appeal :  ''If  I  have  withheld  the  poor  from  their  desire,  or  have 
caused  the  eyes  of  the  widoW'  to  fail ;  or  have  eaten  my  morsel  myself 
alone,  and  the  fatherless  hath  not  eaten  thereof;  (for  from  my  youth 
he  was  brought  up  with  me  as  with  a  father,  and  I  have  guided  her 
from  my  mother's  womb ;)  if  I  have  seen  any  perish  for  want  of 
clothing,  or  any  poor  without  covering ;  if  his  loins  have  not  blessed 
me,  and  if  he  were  not  warmed  Avith  the  fleece  of  my  sheep ;  if  I 
have  lifted  up  my  hand  against  the  fatherle.?s,  when  I  saw  my  help 
in  the  gate  ;  then  let  mine  arm  fall  from  my  shoulder-blade,  and  mine 
arm  be  broken  from  the  bone." 

A  great  man  seldom  wants  more  help  than  he  can  purchase  or  pro- 
cure. Though  he  has  Avasted  his  substance,  and  reduced  himself  so 
as  to  deserve  starvation ;  his  utmost  extremity  is  superfluous  sub- 
sistence, compared  with  the  suffering  of  a  worthy  character,  who  is 
neglected  because  originally  indigent.  But  the  industrious  poor  should 
be  the  objects  of  our  attention,  whose  distress  is  brought  upon  them, 
not  by  vice,  extravagance,  and  speculation,  but  by  tlie  providence  of 
GJod ;  and  whose  condition  sinks  them  below  observation ;  so  that,  in 
the  midst  of  their  trouble,  none  careth  for  them. 

Services,  small  in  their  nature,  are  greatly  esteemed  by  those  who 
are  commonly  neglected.  And  in  those  oflices  you  perform  for  them, 
you  serve  the  Loixi  Christ.     They  cannot  recompense  you  :    but  he 


'J  ^^..^    =.  ^  ^^   «="  ""-'-^ 


■i 


212  MAY  20. 

will  graciously  say,  "  Inasmuch  as  ye  did  it  unto  one  of  the  least  of 
these  my  brethren,  ye  did  it  unto  nie." 

Let  me,  then,  hear  his  blessed  invitation — Take  my  yoke  upon  you, 
and  learn  of  me ;  for  I  am  meek  and  lowly  in  heart ;  and  ye  shall 
find  rest  unto  your  souls.  Let  the  same  mind  be  in  me,  which  was 
also  in  Christ  Jesus:  who,  being  in  tl\e  form  of  God,  thought  it  not 
robbery  to  be  equal  with  God ;  but  made  himself  of  no  reputation,  and 
took  upon  him  the  form  of  a  servant,  and  was  made  in  the  likeness 
of  men ;  and  being  found  in  fashion  as  a  man,  he  humbled  himself, 
and  became  obedient  unto  death,  even  the  death  of  the  cross. 


May  20. — "  Thanks  be  to  God  for  his  unspeakable  gift." — 2  Corinthians, 
ix,  15. 

This  gratitude,  no  doubt,  must  be  due,  infinitely  due.  But  to  excite 
and  increase  our  thankfulness,  it  is  desirable  to  know,  not  only  that 
the  Son  of  God  has  been  given  for  us,  but  to  us ;  and  that  he  is  now 
actually  our  oion.  There  are  some  who  are  satisfied  here.  They  can 
say.  This  is  my  beloved,  and  this  is  my  friend :  the  strength  of  my 
heart,  and  my  portion  for  ever.  But  this  is  not  the  case  with  all. 
Some  are  asking,  with  all  the  anxiousness  the  importance  of  the  sub- 
ject requires.  Is  this  unspeakable  gift,  for  which  eternity  will  be  too 
short  to  praise  God,  mine?  In  answer  to  which,  allow  me  to  ask, 

Do  you  approve  of  the  design  for  which  he  was  given?  He  came 
into  the  world  to  save  sinners,  in  a  way  equally  gracious  and  holy. 
Do  you  acquiesce  in  a  purpose  which  involves  the  destruction  of  self 
and  of  sin  ? 

Have  you  received  him  ?  In  the  word  and  means  of  grace  he  is 
presented  to  us.  We  read  of  some  who  have  received  Christ  Jesus 
the  Lord ;  and  as  many  as  received  him  were  privileged  to  become 
the  sons  of  God.  Has  this  act  been  yours?  When  Laban  saw 
Abraham's  servant  laden  with  presents,  he  said,  "  Come  in,  thou 
blessed  of  the  Lord."  Did  j^ou  ever  give  Christ  such  an  invitation  ? 
•'  Zaccheus  made  haste,  and  came  down,  and  received  him  joyfully." 
Did  you  ever  give  him  such  a  welcome  ?  And  are  you  willing  to  re- 
ceive him  wholly  ?  For  is  Christ  divided  ?  Can  you  receive  him  as 
your  prophet,  and  not  as  your  king?  as  your  priest,  and  not  as  your 
example?  Can  you  enjoy  him  in  his  sacrifice,  and  refuse  him  in  his 
service?  Can  you  entertain  him  in  spiritual  privileges,  and  cast  him 
out  in  spiritual  duties  ? 

— Have  you  given  yourselves  to  Inm  ?  I  do  not  say  your  substance 
only,  or  your  time  only.  You  may  subscribe  to  religious  institutions, 
r.nd  attend  the  means  of  grace — and  keep  back  the  main  thing.  But 
have  you  given  him  yourselves?  The  Corinthians  gave  their  own 
selves  unto  the  Lord.  Can  you  remember  such  a  surrender?  An 
evening,  perhaps,  when,  like  Isaac  in  the  field,  you  said,  "Lord,  1  am 
thine,  save  me."  The  close  of  a  Sabbath,  perhaps,  when  in  your 
closet,  you  read,  and  wept,  and  kneeled — and  then  rose,  and  wept, 
and  kneeled  again,  and  said,  "  O  Lord,  other  lords  beside  thee  have 
had  dominion  over  me — henceforth  by  thee  only  will  I  make  mention 
of  thy  name." 

— bo  you  supremely  prize  him  ?    To  them  that  believe,  he  is  pre- 


MAY  21.  213 

ciojis.  Paul  longed  to  depart,  to  be  with— James?  Isaiah?  Moses? 
No — but  to  be  with  Jesus.  You  have  some  who  are  dear  to  you  on 
earth — you  have  more  in  heaven.  Perhaps  you  have  a  child  there — 
lovely  here,  but  a  cherub  there ;  perhaps  you  have  a  mother  there, 
whose  knees  were  the  alter  on  which  you  laid  your  little  hands  to 
pray  ;  perhaps  you  have  there  the  dear  minister  who  turned  your  feet 
into  the  path  of  peace.  But,  thinking  oi'  Him,  can  you  say,  "Whom 
have  I  in  heaven  but  thee  ?  and  there  is  none  on  earth  I  desire  beside 
ihec  ?"  Answer  these  inquiries,  and  claim  this  unspeakable  gift  aa 
your  own  for  ever. 

But  here  is  another  question.  What  use  should  the  possessor  make 
of  it  ?  If  you  are  Christians,  though  you  were  once  darkness,  you  are 
now  liglit  in  the  Lord,  and  must  walk  as  children  of  light.  And 
much  of  your  wisdom  must  appear  in  knowing  what  a  prize  you  have 
in  your  hand.  Make  use  of  him,  then,  in  all  your  duties.  Medita- 
tion is  a  duty — let  him  enrich  and  enliven  it,  and  sweeten  it.  Prayer 
is  a  duty — do  it  always  in  his  name.  Make  use  of  him  in  all  your 
wants.  Y''ou  want  cleansing — use  him  as  the  fountain  open  for  sin 
and  uncleanness.  You  want  safety — flee  to  him  as  your  refuge. 
You  want  food — and  his  flesh  is  meat  indeed,  and  his  blood  is  drink 
indeed:  feed  on  it.  Make  use  of  him  in  all  your  afHictions.  Are  you 
bereaved?  are  you  poor?  Hang  upon  him,  in  whom  you  possess  all 
things.     You  know  that  your  Redeemer  liveth. 

—  We  have  one  question  more.  What  can  ^ve  think  of  those  who 
disregard  this  unspeakable  gift?  What  can  we  think  of  their  inge- 
nuousness, in  contemning  such  infinite  goodness  and  mercy?  Of 
their  danger?  How  can  they  escape,  if  they  neglect  so  great  a  sal- 
vation? Of  their  misrry?  What  can  a  wretch  do  witlicut  him  in 
death,  and  at  the  judgment-day  ?  It  is  awful  to  think — but  the  Sa- 
viour may  become  the  destroyer.  The  greatest  blessing  may  prove 
the  greatest  curse. 


Mat  21. — "That  I  may  rejoice  in  the  day  of  Christ,  that  I  have  not  run 
in  vain,  neither  labored  in  vain." — Philippians,  ii,  16. 

Thi3  is  mentioned  as  an  argument,  to  enforce  the  duties  he  had 
just  recommended:  "Do  all  things  without  murmurings  and  dispu- 
tings ;  that  ye  may  be  blameless  and  harmless,  the  sons  of  God,  with- 
out rebuke,  in  the  midst  of  a  crooked  and  perverse  nation,  among 
whom  ye  shine  as  lights  in  the  world,  holding  forth  the  word  of  hfe." 
And  surely  we  are  to  know  them  that  labor  among  us,  and  to  esteem 
tliem  very  highly  in  love  for  their  works'  sake,  and  to  co-operate  with 
them,  and  to  be  zealously  concerned  to  promote  their  usefulness  and 
comfort.  There  is  a  pecuhar  relation  between  a  minister  and  the 
people  of  his  charge  ;  and,  as  a  well  conditioned  flock  is  the  credit  of 
the  shepherd,  and  a  well  ordered  family  the  commendation  of  the 
master,  and  the  moral  and  prosperous  state  of  his  subjects  the  praise 
of  the  ruler;  so  a  wise,  holy,  consistent,  amiable,  lively,  useful  church, 
is  the  honor  and  happine&s  of  the  preacher.  He  lives,  if  they  stand 
fast  in  the  Lord,  for  they  are  his  glory  and  joy. 

But  why,  for  this  satisfaction,  does  the  apostle  refer  to  so  late  a 
period  as  the  day  of  Christ  ?  Had  he  no  present  rejoicing  from  their 


2J4  MAY  22. 

excellencies  and  exertions?  He  had.  But  he  knew  that  he  must 
naw  rejoice  with  trembling.  He  had  known  many  who  did  run  well, 
but  were  hindered;  who  began  in  the  Spirit,  but  ended  in  the  flesh. 
He  had  seen  many  moral  blossoms  perishing  without  fruit;  and  ex- 
perience taught  him  to  distinguish  between  the  hope  of  the  spring, 
and  the  richness  of  autumn.  Persons,  for  a  season,  may  rejoice  in  a 
minister's  light,  but  in  time  of  temptation  fall  away.  They  may 
hang  on  his  lips,  and  then  break  his  lieart.  He  only  that  endureth 
to  the  end  shall  be  saved ;  and  then  are  we  made  partakers  of  Christ, 
if  we  hold  the  beginning  of  our  confidence  steadfast  unto  the  end ; 
and  "  the  day  will  declare  it.". 

— And  till  then  the  true  character  and  condition  of  those  among 
whom  he  has  labored  will  not  be  completely  ascertained  and  de- 
veloped. 

— Till  then,  also,  his  hearers  will  not  be  placed  beyond  the  reach 
of  moral  harm,  or  be  incapable  of  injuring  the  cause  they  profess. 

— Till  then,  also,  his  aim  will  not  be  fully  accomplished,  which  is, 
to  "  present  every  man  perfect  in  Christ  Jesus,"  and  "  filled  with  all 
the  fullness  of  God." 

— Then,  also,  many  will  acknowledge  their  obligations  to  his  in- 
strumentality for  their  conversion  or  edification,  which  he  knew 
nothing  of  here;  and  it  will  be  safer  and  better  for  him  not  to  know 
the  extent  and  degree  of  his  usefulness,  till  he  is  secure  from  the  pos- 
sibility of  vanity  and  pride.  Then  is  the  period  for  rejoicing,  when 
there  can  be  no  mistake,  no  excess,  no  danger  in  the  joy. 

— Oh !  may  he  that  watches  for  my  soul  as  one  that  must  give  an 
account,  do  it  with  joy,  and  not  with  grief! 

What  a  proof  is  here  that  there  will  be  a  knowledge  of  each  other 
in  heaven !  How  else  could  the  apostle  say  of  converts,  "  What  is 
our  hope,  or  joy,  or  crown  of  rejoicing?  Are  not  even  ye  in  the  pre- 
sence of  our  Lord  Jesus  Christ  at  his  coming  ?  For  ye  are  our  glorv, 
and  our  joy  ?" 

May  22.— «  Justified  by  the  faith  of  Christ."— Galatians,ii,  16. 

Let  me  remark  here  the  blessing,  and  the  way  in  wliich  it  is  ob- 
tained. 

What  is  justification?  It  is  not  the  making  us  righteous  in  person, 
but  in  state.  The  Papists  confound  it  with  sanctification,  and  some 
Protestants  do  the  same  ;  but  justification  stands  opposed  to  condem- 
nation. It  is  the  absolving  a  man  from  a  charge,  the  acquitting  him 
when  accused,  and  pronouncing  him  righteous.  Only  as  we  are  really 
guilty,  we  cannot  be  justified  by  disproving  the  oflfence,  but  by  the 
non-imputation  of  it,  and  treating  us  as  innocent.  The  manner  \a 
described  by  the  apostle :  We  are  justified  freely  by  his  grace,  through 
the  redemption  that  is  in  Christ  Jesus,  whom  God  hath  set  forth  as  a 
propitiation  for  sin  The  blessing  is  full  and  complete;  for  w^e  "  are 
justified  from  all  thmgs."  It  is  permanent  and  irreversible:  "Their 
sins  and  iniquities  will  I  remember  no  more."  It  is  also  a  present 
benefit.  The  perception  of  it  may  be  wanting,  but  the  state  is  real ; 
they  have  passed  from  death  unto  life — they  are  acce])ted  in  the  be- 
loved. And  blessed,  says  David,  is  the  man  whose  transgression  ia 
forgiven,  whose  sin  is  covered :   blessed  m  his  duties ;  blessed  in  hia 


MAY  23.  215 

(oniforts.  Blessed  in  his  trials.  For  him  affliction  has  no  curse, 
death  no  sting,  eternity  no  terror. 

This  inestimable  blessing  is  obtained  by  the  faith  of  Christ.  We 
are  often  curious,  and  ask  for  reasons  when  we  should  be  satisfied 
with  facts.  It  is  not  necessary  to  be  able  to  explain  precisely  how 
faith  justifies  the  soul.  It  should  be  enough  for  us  to  know  that  it  is 
a  truth  clearly  revealed. 

And  since,  O  my  soul,  none  are  justified  that  do  not  believe,  and 
all  that  believe  are  justified,  let  me  apply  my  heart  unto  his  wisdom  ; 
and,  instead  of  losing  myself  in  subtle  inquiries,  and  angry  disputes, 
let  me  do  two  things :  let  me  observe,  first,  the  importance  of  this 
faith.  It  is,  in  a  sober  sense,  as  important  as  Christ ;  and  what  is 
ascribed  to  him  meritoriously,  is  ascribed  to  faith  instrumentally.  He 
Is  the  well ;  but  by  faith  we  draw  water  out  of  it.  He  is  the  refuge ; 
but  a  refuge  cannot  screen  us,  unless  it  be  entered.  He  is  the  bread 
of  Hie ;  but  food  cannot  nourish  us,  unless  it  be  eaten — and  all  this  is 
done  by  faith  only. 

Let  me,  secondly,  ask  seriously  and  earnestly,  have  I  this  faith  ot 
Christ?  Do  I  believe  the  record,  that  God  hath  given  us  eternal  life, 
and  that  this  Hfe  is  in  his  Son?  And  am  I  repairing  to  him,  and  trusting 
in  him  alone  for  salvation '?  How  does  my  faith  sow  ?  Does  it  "  sow 
in  tears?"  How  does  it  rejoice?  Does  it  "  rejoice  in  Christ  Jesus?" 
and  has  it  "  no  confidence  in  the  flesh?"  How  does  it  work?  Does  it 
"  work  by  love?"  How  does  it  travel  ?  How  plead?  Can  I  say,  "  I 
will  go  in  the  strength  of  the  Lord  God ;  I  will  make  mention  of  his 
righteousness  only?" 


May  23. — "  Be  not  ye  called  Rabbi ;  for  one  is  your  Master,  even  Christ 
and  all  ye  are  brethren." — Matthew,  xxiii,  8. 

Rabbi  signifies  Master ;  not  a  domestic  or  civil  master,  having 
servants  or  subjects  under  him,  but  a  master  of  pupils  ;  a  leader,  a 
teacher,  having  disciples  who  admire  and  follow  him.  It  was  not  an 
ancient  title ;  we  scarcely  read  of  it  before  the  coming  of  the  Messiah 
But  the  Scribes  and  Pharisees  were  exceedingly  fond  of  the  name 
"  They  love,"  says  our  Lord,  "  greetings  in  the  markets,  and  to  be 
called  of  men.  Rabbi,  rabbi."  "  But,"  adds  he,  "  be  not  ye  called 
Rabbi."  1  ^  y 

The  apostles  followed  this  admonition.  "  We  have  no  dominion," 
said  they,  "  over  your  faith,  but  are  helpers  of  your  joy."  They  did 
not  lord  it  over  God's  heritage,  but  fed  them  with  knowledge  and  un- 
derstanding, and  were  ensamples  to  the  flock.  They  considered  them- 
selves as  messengers,  deriving  all  their  authority  from  their  employer, 
and  always  referred  their  people  from  themselves  to  him.  They  de- 
livered nothing  but  what  they  had  received,  and  called  upon  those 
they  addressed  not  to  believe  in  them  implicitly,  but  to  search  the 
Scriptures,  and  see  whether  the  things  were  so';  to  prove  all  things, 
and  hold  fast  that  which  was  good.  They  were  offended  if  persons 
thought  too  highly  of  them,  or  wished  to  be  named  after  them.  "  Was 
Paul  crucified  for  you  ?  or  were  ye  baptized  in  the  name  of  Paul  ? 
Who  then  is  Paul,  and  who  is  Apollos,  but  ministers  by  whom  ye 
believed,  even  as  God  gave  to  every  man  ?"  "  So,  then,  neither  is  he 


216  MAY  24. 

that  planteth  any  thing,  neither  lie  that  vvatereth ;  but  God  that 
giveth  the  increase." 

— It  is  now  hardly  possible  to  avoid  religious  names,  but  we  lament 
that  they  were  ever  introduced.  Why  should  parties  be  called  Cal- 
vinists,  Arminians,  Lutherans,  Baxterians,  or  any  other  denomina- 
tion? If  the  sentiments  held  by  any  of  these  men  are  not  found  in  the 
Sacred  Writings  they  are  not  binding  upon  the  conscience,  whoever 
sanctions  them  ;  and  if  they  are,  why  should  it  be  intimated  that  they 
have  any  other  origin  ?  Let  us  be  satisfied  with  the  words  the  Holy 
Ghost  useth,  without  attaching  salvation  or  damnation  to  men's  defi- 
nitions of  them.  The  documents  are  divine  and  infallible ;  but  who 
can  pronounce  the  explications  to  be  so  1 

If  we  call  ourselves  by  the  name  of  any  human  authority,  let  it  be 
an  inspired  one.  Let  us  call  ourselves  Paulites,  after  Paul ;  or  John- 
ites,  after  John.  But  no.  The  worthy  name  by  which  we  will  be 
called  is  Christians — after  Christ.  All  we  are  brethren — but  he  is 
our  Master ;  and  the  voice  from  the  most  excellent  glory  cries,  "  Hear 
ye  him.'''  His  authority  was  proved  by  miracles,  wonders,  and  signs. 
In  him  are  hid  all  the  treasures  of  wisdom  and  knowledge.  All  he 
delivers  to  us  is  truth — truth  unmixed  with  error — truth  of  the  mighti- 
est importance — truth  that  can  make  us  free — truth  that  can  make  us 
holy — truth  that  can  make  us  blessed  for  evermore.  And  as  to  the 
mode  of  this  tuition,  none  teaches  like  him ;  so  tenderly,  so  effectually, 
so  perseveringly. 

— Will  ye  also  go  away?  Lord,  to  whom  should  we  go,  but  unto 
thee?  Will  ye  also  be  his  disciples?  O,'  my  soul !  refuse  not  the 
privilege ;  and  henceforth  may  I  hear  him,  watching  daily  at  his 
gates,  and  waiting  at  the  posts  of  his  doors.  Lead  me  in  thy  truth, 
and  guide  me  ;  for  thou  art  the  God  of  my  salvation;  on  Thee  do  I 
wait  all  the  day.  _„__^____ 

May  24.  -"  I  pray  thee  let  me  go  over  and  sec  the  good  land  that  is  beyond 
Joi-dan;  that  goodly  mountain,  and  Lebanon. — Deuteronomy,  iii,  25. 

This  desire  seemed  improper.  For  God  had  expressly  said  unto 
Moses  and  Aaron,  "  Because  ye  believed  me  not,  to  sanctify  me  in 
tiie  eyes  of  the  children  of  Israel,  therefore  ye  shall  not  bring  this 
congregation  into  the  land  which  1  have  given  them."  We  are  poor 
creatures,  and  often  insensibly  translisr  to  God  the  efiects  of  our  cwn 
feeling  and  conduct.  Did  Moses,  then,  through  infirmity,  thmk  that 
God  was  changeable?  No  ;  but  he  thought  whether  the  threatening 
was  absolute,  especially  as  it  was  rwt  ratified  by  an  oath,  as  the  ex- 
clusion of  the  people  was.  For  many  of  God's  denunciations,  as  we 
see,  for  instance,  in  the  sentence  with  regard  to  Nineveh,  have  a  con- 
dition imphed,  though  not  expressed ;  i.  e.  they  will  be  executed 
unless  repentance  intervenes;  upon  this  principle  it  was  possible  for 
Moses  to  hope  for  a  retraction  of  the  interdict. 

But  the  desire  was  a  very  natural  one.  It  was  natural  for  him  to 
desire  to  enter  Canaan,  even  as  an  object  of  curiosity,  of  which  he 
had  heard  so  much ;  but  still  more  as  an  object  of  hope,  which  had 
been  so  long  promised  with  every  enhancement.  This  it  was  that 
had  animated  the  people  to  leave  Egypt.  This  had  encouraged  them 
in  all  their  travels  in  the  desert.     Tliis  was  the  end,  the  recompense 


MAY  24.  2n 

of  all  their  toils  and  sufferings  for  forty  years^  and  they  had  now 
nearly  reached  it !  How  painfal  to  miss  the  prize — when  the  hand 
was  in  the  very  act  of  seizing  it ;  and  to  have  the  cnp  dashed — even 
from  the  lip ! 

— Yet  the  desire  was  refused.  And  the  Lord  said  unto  him,  Let 
it  suffice  thee — speak  no  more  to  me  of  this  matter.  For  he  some- 
times refuses  the  desires  of  his  servants,  and  the  most  eminent  and 
endeared  of  them  too.  And  he  does  this  in  two  ways.  Sometimes 
lie  does  it  in  love.  He  denies,  because  what  is  desired  would  prove 
dangerous  and  injurious.  We  should  think  badly  of  a  father  who, 
if  a'^son  asked  bread,  would  give  him  a  stone ;  or  if  he  ask  a  fish, 
would  give  him  a  scorpion.  But  suppose,  through  ignorance,  his  sou 
should  ask  for  a  scorpion  instead  of  a  fish ;  or  suppose  he  should  cry  for 
a  sharp  instrument,  or  beg  to  climb  up  a  steep  ladder,  then  would 
he  not  hate  his  child,  unless  he  rejected  his  wish  ?  In  how  many 
cases  must  a  wise  and  good  parent  distinguish  between  a  child's 
wishes  and  his  wants?  He  may  wish  for  liberty,  but  he  wants  re- 
straint :  he  may  wish  for  holidays,  but  he  wants  schooling :  he  may 
wish  for  dainties,  but  he  wants  medicine.  Here  the  love  of  the  parent 
must  appear  in  acting — not  according  to  the  wish,  but  the  welfare  ot 
his  child.     And — 

"  God's  choice  is  safer  than  our  own:        I        "  What  the  most  formidable  fate  ? 
"  Of  ages  past  inquire,  I  "  To  have  our  own  desire !" 

How  well  would  it  have  been  for  the  Jews,  had  he  more  than  once 
turned  a  deaf  ear  to  their  importunity  !  But  they  would  have  a  king 
— and  he  "  gave  them  a  king  in  his  anger,  and  took  him  away  in  his 
wrath."  They  would  have  flesh — and  he  gave  them  their  hearts' 
desire,  but  sent  leanness  to  their  souls.  On  the  other  hand,  who  does 
not  see,  in  looking  back  upon  life,  how  well  for  him  it  was  that  such 
a  scheme  failed ;  that  such  a  hope  was  crushed ! — so  much  evil  lurked 
under  the  specious  appearance,  or  w^ould  have  resulted  from  the  in 
dulgence.  Who  knows  what  is  good  for  a  man  in  this  life?  No  one 
but  God — the  good  God — 

"  Good  when  He  gives,  supremely  good,     I      "  E'en  crosses  from  his  sov'rei jn  haud 
"  Nor  less  when  He  denies  ;  |  "  Are  blessings  in  disguise." 

He  also  sometimes  refuses  in  anger.  Wrath  is  incompatible  with 
love ;  but  anger  is  not :  anger  may  even  flow  from  it.  Though  Chris- 
tians cannot  be  condemned,  they  may  be  chastened :  and  the  Law  of 
the  house  is,  that  if  his  children  walk  not  in  his  commandments,  he 
will  visit  their  transgression  with  a  rod,  and  their  iniquities  with 
stripes.  Hence  those  who  shall  be  saved  eternally  may  lie  under 
the  present  rebukes  of  Pravidence  ;  and  be  refused  many  things  on 
which  they  have  set  their  heart,  as  to  station,  business,  connexions, 
and  usefulness — for  them  that  honor  him  he  will  honor.  They  m.ay 
think  hard  of  this  at  first ;  but  as  they  discover  their  unworthiness 
and  desert,  they  will  bow  to  the  dispensation,  and  say,  with  David, 
"I  know,  O  Lord,  that  thy  judgments  are  right,  and  that  thou  in 
faithfulness  hast  afflicted  me."  By  such  conduct,  too,  Providence 
reads  lessons  to  others.  See,  it  says,  the  evil  of  sin.  See  how  se- 
verely God  deals  with  it,  even  in  his  own  people.  And  if  these  things 
are  done  in  the  green  tree,  what  shall  be  done  in  the  dry  !  If  judg- 
ment begins  at  the  house  of  God,  what  shall  the  end  be  of  them  that 

Vol.  I.  10 


218  MAY  25. 

obey  not  the  Gospel  of  our  Lord  Jesus  Christ !  And  if  the  righteous 
scarcely  are  saved,  where  shall  the  ungodly  and  the  sinner  appear! 

— Yet  his  desire  was  partially  indulged  :  "  Thou  shalt  not  go  over 
this  Jordan  ;  but  get  thee  up  into  the  top  of  Pisgah,  and  lift  up. thine 
cyea  westward,  and  northward,  and  southward,  and  eastward,  and 
fcehold  it  with  thine  eyes."  This  was  obviously  intended,  not  to  tanta- 
lize him,  but  to  be  a  mitigalion  of  the  severe  sentence.  The  pre- 
servation of  his  good  sight  to  so  great  an  age,  fitted  him  for  the  gaze; 
and  probably  it  was  also  strengthened  and  enlarged  for  this  very  pur- 
i:)ose.  The  prospect  showed  him  how  worthy  the  country  was  of  all 
that  God  had  said  concerning  it;  and  would  give  him  high  and 
honorable  views  of  the  truth  and  goodness  of  God,  in  his  covenant 
with  Abraham,  and  Isaac,  and  Jacob.  Along  with  this,  too,  there 
was  exerted  the  influence  of  divine  grace,  which  soothed  and  satisfied 
him.  For  by  this,  God  can  make  us  easy  and  contented  under  the 
refusal  or  loss  of  any  comfort,  however  essential  to  our  happiness  it 
appeared  before :  so  that  we  behave  and  quiet  ourselves  as  a  child 
that  is  weaned  of  his  mother ;  our  soul  is  even  as  a  Aveaned  child. 
While,  also,  his  mind  was  raised  to  things  above,  and,  in  type  and 
emblem,  to  a  better  country,  into  which  he  was  immediately  to  enter — 
and  then  there  would  be  no  want  of  Canaan. 

— Thus,  in  the  midst  of  judgment.  He  remembers  mercy ;  and 
though  he  cause  grief,  yet  will  he  have  compassion.  Like  as  a  father 
pitieth  his  children,  so  the  Lord  pitieth  them  that  fear  him :  for  he 
knoweth  our  frame ;  he  remembereth  that  we  are  dust. 


May  25. — ^  Grieve  not  the  Holy  Spirit  of  God." — Ephesians,  !v,  30. 

The  expression  is  not  to  be  taken  properly  and  literally,  as  if  the 
Holy  Spirit  of  God  was  capable  of  vexation  or  sorrow.  The  Divine 
Nature  is  not  subject  to  human  passions.  God's  condescension  is  not 
to  rob  him  of  his  glory.  When  the  Scripture  ascribes  to  him  actions 
or  affections  that  imply  imperfection,  it  is  in  accommodation  to  our 
weakness  of  apprehension  ;  as  we  lisp  with  infants ;  and  unable  to 
view  the  shining  sun  with  the  naked  eye,  we  survey  it  in  a  vessel  of 
water,  or  through  obscured  glass. 

We  grieve  a  friend  when  we  neglect  him,  or  go  contrary  to  his 
wishes  and  interests.  And  when  he  is  grieved,  he  betrays  it ;  his 
countenance  is  not  toward  us  as  aforetime ;  frowns  succeed  to  smiles; 
complaint  and  reproof  are  administered;  or  there  is  a  discontinuation 
of  visits  and  correspondence.  All  this  will  apply  to  the  grieving  of 
the  Holy  Spirit  of  God.  And  there  are  three  reasons  why  we  should 
not  grieve  him.  Nothing  can  be  more  unbecoming — ungrateful — 
unwise. 

— Nothing  can  be  more  unbecoming  if  we  consider  his  greatness. 
The  Holy  Spirit  is  deserving  in  himself  of  all  the  regard  we  can  ex- 
press. If  a  nobleman  was  calling  upon  you,  common  civility  would 
leach  you  not  to  hurt  his  mind  :  and  if  the  king  honored  you  with  his 
presence,  how  anxious  would  you  feel  not  tooflend  him ;  how  studious 
would  you  be  to  please  him  in  all  your  actions,  and  words,  and  looks. 
Here  all  comparisons  fail.  No  mortal  is  honored  like  the  Christian, 
with  whom  the  King  of  kings  and  Lord  of  lords  deigns  even  to  dwell. 


MAY  25.  219 

And  will  he  not  be  sensible  of  this?  Will  he  not  exclaim,  "  Lord, 
what  is  man,  that  thou  art  mindful  of  him,  or  the  son  of  man,  that 
thou  visitest  him  ?"  Will  he  not  fall  upon  his  knees,  and  pray,  "  Let 
the  words  of  my  mouth  and  the  meditation  of  my  heart,  be  acceptable 
in  thy  sight,  O  Lord,  my  Strength,  and  my  Redeemer?" 

— Nothing  can  be  more  ungrateful,  if  we  consider  his  goodness. 
What  obligation  was  he  under  to  you  ?  You  were  not  worthy  of  the 
least  of  all  his  mercies;  you  deserved  that  his  wrath  should  have 
come  upon  you  as  children  of  disobedience.  Had  he  therefore  lef*: 
you  to  perish,  you  would  have  had  no  reason  to  complain.  But  who 
remembered  you  in  your  low  estate  ?  Who  quickened  you  when  dead 
in  trespasses  and  sins  ?  Who  unstopped  your  deaf  ears,  and  opened 
your  blind  eyes ?  Who  turned  your  feet  into  the  paths  of  peace? 
Who  enabled  you  to  believe  on  the  Lord  Jesus  Christ  to  life  everlast- 
ing ?  Who  gave  you  a  disposition,  a  taste,  congenial  with  the  work 
and  enjoyment  of  heaven,  and  sealed  you  unto  the  day  of  redemption? 
But  for  his  gracious  agency,  where,  and  what,  would  you  now  have 
been  ?  And  are  you  forgetful  of  all  this  ?  Are  you  grieving  such  a 
benefactor  ?    Is  this  thy  kindness  to  thy  friend  ? 

— Nothing  can  be  more  unwise,  if  we  consider  his  importance  to 
you.  As  you  are  deeply  indebted  to  him  for  the  past,  so  are  you  en- 
tirely dependent  upon  him  for  the  future.  You  live  in  the  Spirit,  you 
walk  in  the  Spirit.  Grieve  the  Holy  Spirit  of  God  !  What !  would 
you  grieve  your  leader^  and  be  left  to  travel  alone?  Can  you  find 
your  way  without  him?  Can  you  learn  without  this  teacher?  Must 
not  he  guide  you  into  all  truth?  What!  would  you  grieve  your 
helper^,  and  be  left  to  act  alone  in  your  work  ?  Can  you  worship 
without  the  preparation  of  the  heart  and  the  answer  of  the  tongup, 
which  are  from  him  ?  Without  him  can  you  order  speech  by  reason 
of  darkness?  Can  you  know  what  to  pray  for  as  you  ought,  unless 
the  Spirit  helpeth  your  infirmities?  What  power  have  you  in  any 
duty,  unless  you  are  strengthened  with  might  by  the  Spirit  in  the 
inner  man?  You  may  spread  your  sails,  but  he  must  fill  them. 
What !  would  you  grieve  your  preserver^  and  be  left  to  contend  by 
yourself  against  your  enemies  ?  Are  you  a  match  for  the  power  of 
darkness,  and  the  devices  of  satan?  Why,  the  fii-st  temptation  that 
assaults  you  alone  may  occasion  your  sinning  and  falling,  and  by 
this  you  may  cause  the  way  of  truth  to  be  evil  spoken  of— ministers 
to  be  discouraged — your  fellow  Christians  to  be  grieved — that  which 
is  lame  to  be  turned  out  of  the  way,  and  your  sin  to  be  ever  before 
you.  What!  would  you  grieve  your  co???/or^£'r,  and  lose  your  hold 
of  the  promises,  and  be  unable  to  discern  your  evidences  of  heaven, 
and  feel  your  hope  decline,  and  your  heart  sink  in  the  day  of  adver- 
sity, and  be  in  bondage  through  fear  of  death,  and  groan,  "  O  that  it 
were  with  me  as  in  months  past,  w^hen  the  candle  ol  the  Lord  shined 
upon  my  head,  and  when  by  his  light  I  walked  through  darkness, 
while  as  yet  the  Almighty  was  with  me  ?" 

The  comforts  of  the  Holy  Spirit  can  afford  such  strong  consolation 
as  will  revive  us  in  the  midst  of  trouble.  According  to  the  Savior's 
assurance,  when  leaving  this  Avorld,  his  being  with  the  disciples  can 
more  than  make  up  for  the  loss  of  his  own  bodily  presence.  But, 
"  When  he  hideth  his  face,  who  can  behold  him?"    Vain  then  are 


220  MAY  26. 

friends,  ministers,  ordniances.  "  For  these  tlnngs,"  says  the  church, 
'•  I  weep:  mine  eye  runneth  down  with  water,  because  the  Comforter 
that  should  reheve  my  soul  is  far  from  me."  What  infatuation  to 
grieve  liim  ! 

Yet  if  there  were  no  danger  of  this,  the  admonition  would  not 
have  been  given.  Let  me  not  therefore  be  high-minded,  but  fear. 
"  Blessed  is  the  man  that  feareth  alway."  I  have  always  at  hand 
an  active  adversary,  the  devil.  I  am  passing  through  a  world  lying 
in  wickedness.  I  carry  within  me  an  evil  heart  of  unbelief,  and  every 
tiling  without  is  rendered  dangerous  by  the  sin  that  dwelleth  in  me. 
They  who  far  surpass  me  in  every  thing,  have  been  overcome.  Let 
me  therefore  watch  and  pray,  "  Hold  thou  me  up,  and  I  shall  be  safe." 
Nor  let  me  be  satisfied  with  negative  religion.  Let  it  not,  O  my  soul, 
be  enough  that  I  grieve  him  not.  Let  me  cherish  all  liis  motions. 
Let  me  walk  so  as  to  please  God.  Let  me  abound  therein  more  and 
more. 


May  26. — "Ask  of  me,  and  I  shall  give  thee  the  heathen  for  thine  inheri- 
tance, and  the  uttennost  parts  of  the  earth  for  thy  possession." — Psalm  ii,  8. 

'•'  The  Heathen" — "  the  uttermost  parts  of  the  earth;"  viewed  in 
the  representations  of  Scripture,  and  the  reports  of  historians,  travel- 
lers, and  missionaries,  seem  a  very  unenviable  acquisition.  If  it  be 
true  that  the  whole  world  lieth  in  wickedness,  it  seems  fitter  to  be  for 
the  inheritance  "  and  the  possession"  of  Satan,  than  the  Son  of  God. 
But  two  things  are  to  be  taken  into  account.  Notwithstanding  tlie 
present  condition  of  the  estate,  it  contains  ver^  valuable  and  convert- 
ible materials. 

Every  human  being,  however  depraved  and  degraded,  is  a  creature 
of  God.  He  is  the  work  of  his  hands,  and  is  fearfully  and  wonder- 
fully made :  and  he  has  a  soul  of  more  value  than  the  material  world. 
The  child  of  a  savage  is  a  richer  production  than  the  sun.  The  r:n 
sees  not  his  owai  light,  feels  not  his  own  heat,  and  with  all  his  gran- 
deur is  doomed  to  perish ;  but  that  child  is  the  subject  of  reason,  the 
heir  of  immortality.  That  child  is  capable  of  knowing,  and  serving, 
and  resembling  God,  and  of  filling  a  sphere  of  everlasting  action  and 
enjoyment.  That  child  will  hear  the  heavens  passing  away  with  a 
great  noise,  and  see  the  elements  melting  with  fervent  heat,  and  stand 
with  all  the  dead,  small  and  great,  before  God. 

— And  we  are  also  to  consider  what  they  may,  and  will  become. 
Thus  the  Savior  viewed  them  when  they  Avere  surrendered  tc  him. 
He  pitied  them,  and  he  knew  he  was  able  to  bless  them,  and  he 
knew  that  they  would  not  remain  what  they  were  ;  but  that  for  him 
the  wilderness  and  solitary  place  should  be  made  glad,  and  the  desert 
rejoice  and  blossom  as  the  rose.  He  knew^  it  had  been  said,  by  Faith- 
fulness and  Truth,  "  Ye  shall  go  out  with  joy,  and  be  led  forth  with 
peace ;  the  mountains  and  the  hills  shall  break  forth  before  you  into 
ringing,  and  all  the  trees  of  the  field  shall  clap  their  hands.  Instead 
of  the  thorn  shall  come  up  the  fir  tree,  and  instead  of  the  brier  shall 
come  up  the  myrtle  tree ;  and  it  shall  be  to  the  Lord  for  a  name,  for 
an  everlasting  sign,  that  shall  not  be  cut  off."  The  more  desperate 
the  condition  of  the  patient,  the  more  pleasure  docs  his  recovery 
afford  the  physician,  and  tlie  more  does  it  display  his  skill  and  ability: 


MAY  26.  221 

So  here.    All  these  captives  the  Redeemer  ransoms ;  and  each  of 
them,  as  a  justified,  sanctified,  glorified  being,  will  for  ever  reflect  his 
honor.    He  found  them  at  hell's  dark  door  ;  but  he  raises  them  above 
the  heavens.     He  found  them  in  the  likeness  of  the  devil,  and  he 
adorns  them  with  the  image  of  God.     He  found  them  the  diso-race 
of  the  universe,  and  he  makes  them  an  eternal  excellency,  the  fov  of 
miany  generations.     What  is  so  interesting  and  delightful  to  a  man 
of  taste,  as  alteration  and  improvement !  With  what  pleasure  do'-s 
he  view  a  piece  of  rude  and  barren  soil,  under  his  cultivation,  lookino- 
Vi^u  '  Pressed  in  living  green,  and  abounding  with  trees  and  flowers" 
What  pleasure  does  a  benevolent  mind  feel  when  he  views  the  child 
he  has  taken  up,  exchanging  rags  for  decency,  ignorance  Ibr  know- 
ledge,  vicious  and  idle  habite  for  virtue  and  industry,  and  content 
plates  his  comfort,  usefulness,  and  respectability,  as  the  fruit  of  his 
kindness  and  labor !  What  satisfaction  must  the  Savior  feel,  to  behold 
as  the  effect  of  his  cross,  and  his  grace,  the  renewal  of  human  nature  • 
tlie  deliverance  of  province  after  province  from  the  power  of  Satan 
and  the  kingdoms  of  this  world  coming  under  the  influence  of  the 
(-Tospel!  What  an  mheritance— what  a  possession  wiU  the  heathen, 
and  the  uttermost  parts  of  the  earth  be  to  the  Messiah,  when  pao-anism 
and  Mahommedanism,  and  the  man  of  sin,  shall  perish  I  when  the 
Jews  shall  come  in  with  the  fullness  of  the  Gentiles!  when,  in  every 
place,  mcense  shall  be  offered  unto  him,  and  a  pure  offerincr !  wheii 
the  nations  shall  learn  war  no  more !  when  the  people  shall  all  be 
be'Sorified  f  "°^'^^°^'^^^'^''-  ^^'^  Planting  of  the  Lord,  tliat  he  may 
We  read  of  two  vast  gifts  of  God  in  the  Scripture  :  the  gift  of  his 
Son  to  the  world,  and  the  gift  of  the  world  to  his  Son.     The  first  of 
these  IS  the  greatest;  and  we  ought  never  to  Ihink  of  it  without  ex- 
claimm^,^  Thanks  be  unto  God  for  his  unspeakable  gift !  But  let  us 
.nink  of  tae  other  also,  and  rejoice  that  our  earth  is  to  come  under  the 
dominion  of  the  Messiah,  and  is  given  to  him  for  this  purpose.     It  is 
T  nnd    r'?'  ^^.^^"^^^?  '''^f  f«  the  Jews.     Canaan  wL  to  them  the 
Land  of  Promise  ;  and  God  having  promised  it,  in  vain  was  everv 
attempt  made  to  keep  them  from  obtaining  it.     Egypt  was  piao-ued  • 
Pharaoh  and  his  army  A.^re  destroyed ;  the  sea  opened  a  paLa^e  foi- 
he  heirs  of  proni.se ;  Jordan  was  driven  back,  and  they  were  brouo-ht 
m  triumph  to  the  rest  and  the  inheritance  which  the  Lord  the  r 
God  had  given  them.     So  will  it  be  here.     All  opposition  will  be  ps 
vain  as  it  is  unreasonable.     His  enemies  shall  liclc  the  dust      Tlie 
word  IS  gone  out  of  God's  mouth,  and  shall  not  return  ;  that' to  him 
every  knee  shall  bow,  and  every  tongue  confes-s.     I  will  overturn 
^Y^^^turij,_  overturn,  until  he  shall  come  whose  right  it  is,  and  I  will 

bjif  i"^!  ^^''"i'  u  ^f  P^^Pects-  We  have  sympathized  with  him  in 
his  agony  and  bloody  sweat;  in  his  cross  and  passion.  Let  us  exult 
at  the  thought  that  he  is  crowned  with  glory  and  honor,  and  has  the 
heathen  for  his  inheritance,  and  the  uttermost  parts  of  the  earth  for 
his  possession.  And  what  an  immensity  of  subjects  will  he  derive 
from  them!  and  what  an  infinity  of  servies!  and  what  an  eterni  y 
of  praises  and  delights  !  It  was  the  joy  set  before  him,  and  he  shah 
eee  of  the  travail  of  li:s  soul,  and  shall  be  satisfied.       ' 


222  MAY  27. 

We  onghl  also  to  rejoice  from  a  principle  of  benevolence.  His 
dominion  involves  the  happiness  of  the  human  race.  Nebuchadnez- 
zar, and  other  conquerors,  had  nations  given  into  their  hands;  but  they 
only  enslaved,  and  impoverished,  and  cursed  their  subjects.     But, 

"  Blessings  abound  where'er  He  reigns  ;    I      '  The  weary  find  eternal  rest, 

"  The  pris'ner  leaps  to  loose  his  chains :    |      "  And  all  the  sons  of  want  are  blost." 


May  27.—"  The  dumb  spake."— Matthew,  ix,  33. 

This  was  a  natural  dumbness,  the  cure  of  which  was  to  be  one  of 
the  miracles  attending  the  Messiah's  advent :  "  Then  the  eyes  of  the 
blind  shall  be  opened,  and  the  ears  of  the  deaf  shall  be  unstopped :  then 
shall  the  lame  man  leap  as  a  hart,  and  the  tongue  of  the  dumb  sing." 

But  there  is  a  moral  dumbness,  and  the  Savior  heals  this  when  he 
makes  us  new  creatures.  Then  old  things  pass  away,  and  all  things 
become  new;  not  physically  new,  but  spiritually;  each  faculty  be- 
coming new  in  quality,  application,  and  use.  Thus  the  man  has  a 
tongue  before,  but  not  a  religious  one.  He  speaks  before,  but  now 
his^speech  is  with  grace.  Now  he  speaks — of  God — for  God — and 
to  God. 

— He  speaks  of  God;  of  his  perfections;  of  his  designs;  of  his 
works,  and  ways,  and  word ;  of  his  commands  and  promises— a 
theme  for  angels. 

He  speaks/or  God ;  "  on  his  behalf,"  as  Elihu  says ;  m  defending 
his  truth;  in  justifying  his  people;  in  recommending  his  service  ;  in 
pleading  his  cause.  Wisdom  is  necessary  here  ;  and  we  are  to  dis- 
tinguish between  places,  and  seasons,  and  characters.  "  A  word  fitly 
spcSen,  how  good  is  it !  It  is  like  apples  of  gold  in  pictures  of  silver." 
Yet  caution,  though  it  should  qualify  our  zeal,  should  not  quench  it. 
We  should  be  courageous,  as  well  as  discreet : 

"  And  if  some  proper  hour  appear,         I  "  But  let  the  scoffing  sinner  know 

"  I'll  not  be  overaw'd  ;  I  "  That  I  can  speak  for  God." 

He  speaks  to  God.  And  this  is  the  better  evidence  of  our  sincerity. 
For  many  speak  of  God,  and  many  for  him,  who  never  speak  to 
him.  While  the  world  hears  them,  and  the  Church  hears  them,  the 
closet  does  not.  But  the  Christian's  delight  in  God,  and  the  duties 
and  exigencies  of  his  spiritual  condition,  will  bring  him  often  to  his 
seat,  and  he  will  address  Him  much  in  a  way  of  adoration,  and  praise, 
and 'confession,  and  intercession,  and  prayer. 

If  you  are  the  subject  of  this  grace  use  it,  and  be  concerned  tliat 
the  words  of  your  mouth,  as  well  as  the  meditation  of  your  heait, 
may  be  acceptable  in  God's  sight.  Beware  of  any  return  of  the  old 
malady.  There  is  an  occasional,  partial,  comparative  dumbness,  and 
it  is  brought  on  by  sin.  This  sto])s  our  speech.  It  did  so  in  the  case 
of  David^when  he  had  fallen  by  his  iniquity.  It  not  only  broke  his 
bones,  and  deprived  him  of  joy,  but  of  confidence,  and  filled  him  with 
fear  and  silence.  He  could  neither  speak,  as  he  had  done,  of  God, 
or  for  God,  or  to  God.  It  is  a  sad  evil,  and  if  it  be  your  experience, 
do — it  is  the  best  thing  you  can  now  do— do  as  he  did.  Take  the 
case,  and  lay  it  before  God,  and  say,  "  Open  thou  my  mouth,  and  my 
lips  sha.l  show  forth  thy  praise." 


MAY  28.  223 


•*  Then  will  I  teach  the  world  thy  ways? 
••  Sinners  shall  learn  thy  sov'reign  grace; 
"  I'll  lead  them  to  my  Savior's  blood, 
"  And  they  shall  praise  a  pard'ning  God. 

•'  O  may  thy  love  inspire  my  tongue ! 

"  Salvation  shiill  be  all  ray  song  ! 

*'  And  all  my  powers  shall  join  to  bless 

•'  The  Lord,  my  strength  and  righteousness. 


May  28.—"  Grow  in  grace,  and  in  the  knowledge  of  our  Lord  and  Savior 
Jesus  Christ."— 2  Peter,  ui,  18. 

If  we  consider  these  words  as  containing  two  injunctions,  may  we 
not  view  the  second  as  prescribing  the  way  for  the  accomphahment 
or  the  first  ?  It  is  certain  that  there  is  a  supreme  excellency  in  the 
knowledge  here  recommended,  and  that  he  who  would  grow  in  grace, 
miLSt  grow  in  the  knowledge  of  our  Lord  and  Savior  Jesus  Christ. 

This  knowledge  is  supposed  to  be  progressive.  It  was  gradual, 
even  in  its  communication  to  the  world.  Judaism  was  the  dawn: 
Christianity  the  day.  Prophets  and  righteous  men  desired  to  see  the 
things  that  we  see,  and  did  not  see  them  ;  and  to  hear  the  things  that 
we  hear,  and  did  not  hear  them.  There  are  degrees,  also,  in  its  attain- 
ment and  experience.     Four"  ways  we  may  grow  in  this  knowledge. 

First.  In  its  extent.  Who  has  advanced  near  the  extremities  of 
this  field  ?  How  little  do  the  wisest  know  of  the  treasures  hid  in  it ! 

"  The  Cross,  the  JIanger,  and  the  Throne,    |     "  Are  big  with  glories  yet  unknown." 

Angels  know  much  more  than  they  did.  But  they  still  desire  to  look 
into  these  things.     How  much  more  should  we  ! 

Secondly.  In  its  certainty.  This  is,  and  must  be,  the  same  in 
itself;  but'  as  to  us,  the  degree  of  it  depends  upon  the  perception  of 
evidence,  and  the  mind  may  be  led  along  from  possibility  to  proba- 
bility, and  from  probability  to  full  conviction.  The  firmness  of  belief 
may  be  also  strengthened  by  the  confirmations  of  experience.  The 
whole  life  of  a  Christian  is  a  series  of  tests  by  which  he  tries  and 
proves  the  word  of  God.  He  is,  therefore,  perpetually  increasing 
in  the  full  assurance  of  understanding,  and  has  his  heart  established 
with  grace. 

Thirdly.  In  its  injiue:ice.  This  implies  the  former,  but  is  distin- 
guishable from  it.  There  cannot  be  practical  knowledge  without 
speculative.  But  who  will  not  own  that  there  may  be  speculative 
knowledge  without  practical  ?  Who  is  ignorant  of  the  difference  there 
is  between  knowing  things  in  theory,  and  in  experience  ?  between 
the  apprehensions  of  the  judgment,  and  the  bias  of  the  will,  and  the 
glow  of  the  affections?  Who  feels,  and  fears,  and  loves,  according 
to  his  behef  ?  Alas !  how  often  do  we  see  and  approve  better  things, 
and  follow  worse !  How  often  are  the  clearest  dictates  of  the  under- 
standing, and  even  convictions  of  the  conscience,  counteracted  by  our 
appetites  and  passions !  We  believe  that  we  are  dying  creatures,  and 
live  as  if  we  were  to  live  here  always !  We  own  ourselves  under  the 
providence  of  Him  who  doth  all  things  well,  and  we  murmur  and 
repine  as  if  his  dealings  were  unjust  or  unkind  ?  We  doubt  not  the 
Savior's  power  and  love  ;  and  yet  we  cannot  tru£t  in  him,  and  are 
strangers  to  consolation  and  peace  !  ^»_  ^C/\^ 


2U  MAY  29. 

Fourthly.  In  its  appropriation.  Job  could  say,  "  I  know  tliat 
my  Redeemer  liveth."  David  said,  "  God  is  the  strength  of  m-j 
heart,  and  my  portion  for  ever."  The  first  Christians  said,  "  We 
know  that  the  Son  of  God  is  come,  and  hath  given  us  an  understand- 
ing, that  we  may  know  Him  that  is  true ;  and  we  are  in  him  that  is 
true."  Oh  !  Avho  does  not  want  more  of  this  delightful  confidence  to 
raise  him  above  the  world,  to  support  him  in  his  trials,  to  embolden 
him  in  his  profession,  and  to  enable  him  to  triumph  over  the  fears 
pf  death  ? 

O  God,  preserve  me  from  delusion  in  a  business  of  everlasting  im- 
portance !  Let  me  feel  a  thousand  terrors  rather  than  perish  with  a 
lie  in  my  right  hand.  But  if  I  am  thine,  save  me  from  the  uncer- 
tainties I  now  feel.  Give  me  the  full  assurance  of  hope  unto  the  end. 
Let  me  know,  not  only  that  there  are  exceeding  great  and  precious 
promises,  but  that  I  am  an  heir  of  promise ;  not  only  that  in  the 
Lord  Jesus  all  fullness  dwells,  but  that  I  am  blessed  with  all  spiritual 
blessings  in  heavenly  places  in  him ;  and  say  unto  my  soul,  I  am 
thy  salvation.  _^_____^___ 

May  29.— "Ye  are  the  children  of  the  Lord  your  God."— Dent,  xiv,  1. 

The  Jews  were  so  by  nation.     All  men  are  so  by  creation  and 

f)rovidence.  Christians  are  so  by  special  ^race,  according  to  the 
anguage  of  inspiration  :  "  Ye  are  all  the  children  of  God,  by  faith  in 
Christ  Jesus."  As  many  as  received  him,  to  them  gave  he  power  to 
become  the  sons  of  God,  even  to  them  that  believe  on  his  name ; 
which  were  born,  not  of  blood,  nor  of  the  w^ill  of  the  flesh,  nor  of  the 
will  of  man,  but  of  Grod."  Let  us  make  this  relation  a  standard  by 
which  to  estimate  four  things. 

First.  The  Divine  goodness.  Here  we  only  follow  the  example  of 
the  apostle  John,  //e,  even  he,  could  not  comprehend  it ;  but  he 
admires  it,  and  calls  upon  others  to  admire  it  with  him :  "  Behold 
"ivhat  manner  of  love  the  Father  hath  bestowed  upon  us,  that  Ave 
should  be  called  the  sons  of  God !"  What  manner  of  love  !  How  rich  ! 
how  free !  how  expensive  !  What  difficulties  stood  in  the  way !  Yet 
he  removed  them.  How,  said  he,  shall  I  put  thee  among  the  chil- 
dren ?  But  he  did  it.  Yes,  he  not  only  spared  and  pardoned  us ;  he 
not  only  admitted  us  into  his  family  as  servants,  but  as  sons  j  and  for 
this  purpose  he  gave  his  own  Son  for  us,  and  his  Spirit  to  us.  "  When 
the  fullness  of  time  was  come,  God  sent  forth  his  Son,  made  of  a 
woman,  made  under  the  law,  to  redeem  them  that  Avere  under  the 
law,  that  we  might  receive  the  adoption  of  sons.  And  because  }e 
are  sons  God  hath  sent  forth  the  Spirit  of  his  Son  into  your  hearts, 
crying,  Abba,  Father.  Wherefore,  thou  art  no  more  a  servant,  but 
a  son ;  and  if  a  son,  then  an  heir  of  God,  through  Christ." 

Secondly.  The  believer's  dignity.  Secular  nobility  derives  all  its 
lustre  from  flesh  and  blood ;  and  if  retraced,  will  be  found  to  originate 
in  the  dust  of  the  ground,  from  which  Adam  was  taken.  It  has  little 
value,  unless  in  the  fancies  of  men.  But  our  relation  to  God  confers 
real  and  durable  honor;  compared  with  which  the  most  magnificent 
ti-tles  in  the  world  are  mere  shadows  and  smoke.  How  did  the  Jews 
boast  of  having  Abraham  to  iheir  father !  "  Is  it  a  light  thing,"  said 
David,  a  s\ibject,  "  that  I  should  be  a  son-in-law  to  the  king?"    But 


^  MAY  30.  225 

I  think  of  the  majesty  and  dominion  of  God!  Tlie  world  is  his.  and 
tlie  fullness  thereof;  I  behold  the  productions  of  the  earth,  and  the 
wonders  of  the  skies,  and  say, 

"  My  Fatlier  made  them  all  I" 

Thirdly.  The  happiness  of  the  Christian.  The  relation  has  con- 
nected with  it  the  promise  of  pardon ;  and  we  daily  need  it,  for  in 
many  things  we  offend  all.  But  I  will  spare  him,  says  God,  as  a 
man  spareth  his  own  son  that  serveth  him.  It  gives  us  free  access  to 
God  in  prayer,  and  inspires  us  with  confidence  and  hope  of  success  : 
"  If  ye  being  evil  know  how  to  give  good  gifts  unto  your  children, 
how  much  more  shall  your  Father  Avhich  is  in  heaven  give  the  Holy 
Spirit  to  them  that  ask  him  P'  Hence  correction:  "  For  whom  the 
Lord  loveth  he  chasteneth,  and  scourgeth  every  son  whom  he  re- 
ceiveth."  Hence  education ;  he  does  not  leave  the  child  to  himself, 
but  trains  him  up  in  the  way  that  he  should  go.  He  who  feeds  the 
ravens  will  not  suffer  the  righteous  to  famish.  Their  heavenly  Father 
knoweth  what  things  they  have  need  of  before  they  ask  him,  and 
will  suffer  them  to  want  no  good  thing.  And  if  children,  then  heirs, 
heirs  of  God,  and  joint  heirs  with  Christ.  Many  are  born  to  an  estate 
which  they  never  obtain,  but  here  the  inheritance  is  reserved  in 
heaven  ;  and  they  are  kept  by  the  power  of  God,  through  faith,  unto 
salvation,  on  earth. 

Fourthly.  The  duty  of  the  saints.  Are  they  all  the  children  of 
the  Lord  their  God  ?  Then  they  ought  to  fear  him.  If  I  am  a  father, 
where  is  my  fear  ?  This  will  keep  them  from  offending  him.  This 
will  make  them  studious  to  please  him.  This  will  induce  them  to 
pray,  '•  Let  the  words  of  my  mouth,  and  the  meditation  of  my  heart, 
be  acceptable  in  thy  sight,  O  Lord,  my  Strength  and  my  Redeemer." 

As  his  children  they  must  walk  worthy  of  God,  who  hath  called 
them  unto  his  kingdom  and  glory.  We  have  read  of  a  Pohsh  prince 
who  carried  the  picture  of  his  father  always  in  his  bosom ;  and  on 
any  particular  occasion  he  would  take  it  out  and  view  it,  and  say, 
Let  me  do  nothing  unbecoming  so  excellent  a  father. 

Christians,  do  nothing  unbecoming  the  rank  of  your  family,  and 
the  grandeur  of  your  descent.  Be  harmless  and  blameless,  the  sons 
of  God,  without  rebuke.  Be  followers  of  God,  as  dear  children.  Be 
ye  perfect,  even  as  your  Father  who  is  in  heaven  is  perfect. 


May  30.—"  Ask  of  me."— Psalm  il,  8. 

-  -This  is  the  condition  of  a  very  important  grant.  Ask  of  me, 
and  I  shall  give  thee  the  heathen  for  thine  inheritance,  and  the  utter- 
most parts  of  the  earth  for  thy  possession. 

Whatever  appears  humiliating  in  the  condition  to  which  the 
Savior  submitted,  let  it  be  remembered  that  he  entered  it  voluntarily 
and  knowingly.  He  was  aware  that  if  the  children  were  partakers 
of  flesh  and  blood,  he  likewise  himself  must  also  take  part  of  the 
same,  and  that  in  all  things  it  behooved  him  to  be  made  like  untc 
liis  brethren.  He  must,  therefore,  not  only  sulTer,  but  obey ;  and 
though  he  was  a  Son,  yet  learned  he  obedience.  He  must,  therefore, 
pray.     Prayer  is  (he  act  of  an  inferior  nature :  and  the  Word  wrJ, 

10* 


226  MAY  30. 

made  flesh.     Though  rich,  he  became  poor,  and  made  himself  of  no 
reputation. 

Many  objections  are  made  to  prayer.  Some  of  them  are  specious, 
but  they  are  all  founded  in  ignorance.  The  best  way  to  answer  them 
is  to  take  our  stand  on  the  Scripture,  and  make  our  appeal.  Does 
not  God  derive  his  character  and  glory  from  his  hearing  prayer?  Is 
not  his  Spirit  the  Spirit  of  grace  and  of  supplication  ?  Is  not  this  his 
command  ?  Is  not  this  his  promise  ?  "  Ask,  and  it  shall  be  given  you ; 
seek,  and  ye  shall  find."  Does  He  dispense  with  this,  even  in  the  case 
of  his  Son  ?  And  can  it  be  dispensable  with  regard  to  us  ?  We  know 
his  determination  :  For  all  these  things  I  will  yet  be  inquired  of  by 
the  house  of  Israel  to  do  it  for  them.    "Ask,  and  I  sliall  give  thee." 

— But  how  was  he  to  ask?  First,  when  he  was  on  the  earth,  lie 
prayed  like  one  of  us.  He  prayed  alone,  and  in  company  with  his 
disciples;  he  prayed  in  the  wilderness,  and  in  the  garden,  and  on  the 
cross.  "In  the  days  of  his  flesh,  he  offered  up  prayers  and  supplica- 
tions, with  strong  crying  and  tears,  unto  liim  that  was  able  to  save 
him  from  death,  and  was  heard  in  that  he  feared."  Secondly,  he  con- 

•:  tinued  the  presentation  of  his  desire  when  he  entered  heaven.  We 
]<no\v  not  whether  this  was  done  vocally,  but  it  was  done  really. 
Thirdly,  he  does  it  relatively.  Thus  prayer  is  made  for  him  con- 
tinually. And  whenever  individuals,  ministers,  and  churches,  pray 
for  the  success  of  his  cause,  He  is  asking. 

— And  his  prayer,  and  our  praying,  are  founded  on  the  same  conside- 
ration, viz.  his  suflerings  and  death.  The  counsel  of  peace  was  be- 
tween them  both.  It  was  said,  that  when  the  Father  should  m.ake 
his  soul  an  offering  for  sin,  he  should  see  his  seed,  and  prolong  his 
days,  and  the  pleasure  of  the  Lord  should  prosper  in  his  hands ;  he 
should  see  of  the  travail  of  his  soul,  and  should  be  satisfied.  This  Avas 
the  joy  set  before  him ;  and  having  fulfilled  the  awful  condition  on 
which  it  was  suspended,  he  pleads  for  it.  He  therefore  asks  in  his 
own  name,  and  on  his  own  behalf.  And  ice  ask  on  the  same  behalf, 
and  in  the  same  name,  according  to  his  own  direction :  "  Whatsoever 

,  ye  shall  ask,  believing  in  my  name,  ye  shall  receive."  And  this 
should  encourage  and  embolden  us.  There  can  be  no  more  \incer- 
tainty  attending  the  success  of  our  asking,  than  of  his,  for  herein  we 
are  identified  with  him.     There  is  no  unfaithfulness  with  God;  and 

..   he  hath  said,  "  Ask  of  me,  and  I  shall  give  thee  the  heathen  for  thine 

2  inheritance,  and  the  uttermost  parts  of  the  earth  for  thy  possession." 

t  If  our  praters  are  sincere,  they  must  be  influential ;   and  we  shall 

I.  exert  ourselves  in  the  Redeemer's  cause.     Nor  can  we  labor  in  vain. 

■-1  We  are  on  the  sure,  the  rising,  the  prevailing  side.  Merchants, 
heroes,  politicians,  may  all  weary  themselves  for  very  vanity.    But 

^  Avc  are  at  a  certainty,  A  king  shall  reign  and  prosper.  "  His  name 
shall  endure  for  ever :  his  name  shall  be  continued  as  long  as  the  sun; 

■   and  men  shall  be  blessed  in  him  :    all  nations  shall  call  him  blessed. 

^  Blessed  be  the  Lord  God,  the  God  of  Israel,  who  only  doeih  wondrous 
thino-s.  And  bles-sed  be  his  glorious  name  for  ever :  and  let  the  whole 
earth  be  filled  with  his  glory.    Amen,  and  aiuen." 


MAY  31.    JUNE  1.  227 

May  31. — "And  it  came  to  pass,  as  he  sat  at  meat  with  them,  he  took 
bread,  and  blessed  it,  and  brake,  and  gave  to  them." — Luke  xxiv,  30. 

This  was  not  a  sacramental  meal,  as  when  he  took  bread,  anJ 
blessed  it,  and  brake  it,  and  said.  This  is  my  body.  Neither  was  it  a 
miraculous  meal,  as  when  he  took  the  loaves,  and  blessed  them,  and 
multiplied  them.  But  an  ordinat^y  meal.  Yet  he  blessed  the  Ibod. 
And  this  he  did  always.  And  his  example  has  the  force  of  a  law 
with  all  his  followers  5  for  "  he  that  saith  he  abideth  in  him,  oug^ht 
himself  also  so  to  walk  as  he  walked."  Hence  the  command,  "  What- 
soever ye  do,  in  word  or  deed,  do  all  in  the  name  of  the  LfOrd  Jesus^ 
i.  e.  as  his  disciples,  who  are  not  only  to  believe  in  him,  but  to  repre- 
sent him. 

From  his  observing  this  practice,  we  may  be  sure  that  it  is  wise, 
and  useful,  and  necessary.  Sin  has  brought  a  curse  upon  all  our  en- 
joyments, and  the  blessing  of  God  alone  can  take  it  off. 

"  How  sweet  our  daily  comforts  prove, 
"  When  they  are  season'd  wilU  his  love." 

But  how  true — 

"  'Tis  all  vain,  till  God  has  blessed." 

"  Man  liveth  not  by  bread  alone,  but  by  every  word  that  proceedeth 
out  of  the  mouth  of  God."  Can  he  also  abuse  the  bounties  of  Pro- 
vidence, who  has  implored  the  divine  benediction  upon  the  use  of 
them  ?  Can  he  indulge  in  excess?  Will  he  not  add  to  his  faith,  tem- 
perance ?  It  is  lamentable,  therefore,  that  such  a  duty  should  ever  be 
omitted,  or  performed  with  haste  and  irreverence,  as  if  the  performer 
was  ashamed  of  the  performance. 

— Let  the  Savior's  conduct  also  teach  us  not  to  confine  our  religion 
to  extraordinary  and  sacred  occasions.  In  all  our  ways  let  us  acknow- 
ledge Grod.  Morning  and  evening  worship  is  good  ;  but  let  us  be  in 
the  fear  of  the  Lord  all  the  day  long.  U  is  well  to  inquire  in  his 
temple ;  but  let  us  abide  with  God  in  our  calling.  We  must  remem- 
ber the  Sabbath,  and  keep  it  holy ;  but  the  spirit  of  devotion  ia  to 
actuate  us  during  the  week,  and  to  induce  us,  Avhether  we  eat  op 
drink,  or  whatever  we  do,  to  do  all  to  the  glory  of  Goth  Tell  me  not 
what  a  man  is  in  a  storm — but  in  the  calm.  Not  how  he  behaves 
himself  in  sickness — but^Ln  health.  A  Balaam  may  pray,  Let  me  die 
the  death  of  the  righteous.  A  David  prays.  Unite  my  heart  to  fear 
thy  name.  There  is  a  goodness  which  depends  upon  in\ pul.se,  not 
principle ;  upon  outward  excitement,  not  upon  internal  disposition. 
There  is  a  devotion  that  resembles  the  blaze  of  straw ;  but  that  which 
is  spiritual  is  like  the  fire  on  the  Jewish  altar— kindled  from  above, 
and  which  never  went  out.  It  is  a  stream  fed  ly  a  living  fountain ; 
not  a  sudden  to-rent,  however  wide  or  impetuous  at  the  time,  pro- 
duced by  the  melting  of  the  snow,  or  a  summer's  thunder-storm.  The 
water,  says  the  Savior,  that  I  shall  give  him,  shall- be  in  him  a  well 
of  water,  springing  up  into  everlasting  life.  / 

June  1.—"  I  am  the  vine."— John,  xv,  5. 
Ministers  are  not  to  preach  themselves,  but  Christ  Jesus  the  Lord. 
But  he  was  his  own  svibject — he  preached  himself.     How  could  he 
have  done  otherwise,  concerned  as  he  was  to  be  useful  I    For, 


228  JUNE  1. 

"  None  but  Jesus  ;  none  but  Jesus, 
*'  Can  do  helpless  sinners  good." 

And  he  knew  this  far  belter  than  we  do  ?  And  who  was  able  to  be- 
clare  what  he  truly  was,  so  well  as  himself? 

— Here  he  calls  himself  the  vine.  A  very  easy  and  natural  image. 
And  natural  images  are  the  most  preferable  in  divine  things.  Many 
writers  and  preachers  love  those  allusions  which  show  their  learning, 
and  which  the  uneducated  cannot  understand.  Our  Savior  never 
takes  his  comparisons  from  the  sciences,  and  seldom  from  the  arts;  but 
from  natural  scenery.^  which  is  obvious  and  intelligible  to  all. 

A  vine  is  not  so  remarkable  in  its  appearance  as  many  other  trees. 
In  loftiness,  it  yields  to  the  cedar;  in  strength,  to  the  oak ;  in  sightli- 
Bess,  to  the  palm  tree  and  the  fir.  The  greatness  of  Jesus  was  spiri- 
tual. He  had  no  earthly  pomp  and  riches.  Like  his  kingdom,  he  was 
not  of  this  world.  Hence  it  was  said,  "  He  shall  grow  up  betbre  him 
as  a  tender  plant,  and  as  a  root  out  of  a  dry  ground ;  he  hath  no  form 
nor  comeliness,  and  when  we  shall  see  him  there  is  no  beauty  that 
we  should  desire  him." 

The  vine  is  renowned  for  its  fertility.  One  single  vine,  planted  by 
the  empress  Lavinia,  yielded  one  hundred  and  eight  gallons  of  wine 
in  one  year.  Many  grapes  grow  on  one  cluster,  many  clustej-s  on 
one  branch,  and  many  branches  on  one  tree.  How  many  have  been 
saved  by  the  Lord  Jesus  !  In  him  all  fullness  dwells.  In  him  we  are 
blessed  with  all  spiritual  blessings.  What  clusters  were  brought  from 
Eshcol,  to  shovv^  Israel  the  goodliness  and  fruitfulness  of  Canaan! 
And  what  specimens  of  heaven,  what  earnests  of  the  inheritance, 
what  first-fruits  of  the  Spirit,  do  taith  and  hope  bring  believers  from 
him,  even  while  they  are  in  the  wilderness ! 

The  nature  of  the  produce  of  the  vine  is  delightful  and  profitable. 
The  fruit  is  sweet  to  the  taste.  The  juice  it  yields  cheers  and  makes 
glad  the  heart  of  man.  Give  wine  to  those  that  be  of  heavy  hearts. 
It  was  sometimes  used  medicinally.  The  good  Samaritan  poured 
oil  and  wine  into  the  wounds  of  the  bleeding  traveller.  And  he  brings 
us  health,  and  cure,  and  comfort,  and  delight,  and  more  than  angels' 
food ;  for 

'•  Never  did  angels  taste,  abovevj 
•'  Redeeming  grace,  and  dying  love." 

The  vine  also  yields  shade,  and  it  was  valued  for  this  purpose  in  the 
East.  Hence  we  so  often  read  in  the  Scripture,  of  sitting  under  the 
vine  and  the  fig  tree.  They  had  walks  and  bowers  made  of  these ; 
and  while  the  fruit  refreshed  them,  the  shelter  screened  them  from 
the  sun.  And  he  is  d,  shadow  from  the  heat,  and  rescues  us  from  the 
evil  of  every  annoyance  to  which  we  are  exposed.  I  sat,  says  the 
chjrch,  under  his  shadow  with  delight,  and  his  fruit  was  sweet  to 
my  taste. 

The  image,  therefore,  is  pleasing  and  striking,  and  aids  us  in  our 
aoncepticns  of  him,  and  communion  with  him.  Yet  it  teaches  us  as 
much  by  contrast,  as  by  comparison.  A  vine  is  not  always  green.  It 
does  not  always  bear.  It  never  bears  twelve  manner  of  fruits.  It  does 
not  endure  for  ever.    But  all  this  is  true  of  him. 

The  fruit  of  the  vine,  if  taken  too  largely,  will  injure  the  partaker; 
but  there  is  no  danger  here.    While  we  are  forbidden  to  be  drunk 


JUNE  2.  229 

with  wine,  wherein  is  excess,  we  are  commanded  to  be  filled  with 
the  Spirit.  The  produce  of  the  vine  is  only  for  the  body,  and  lor  time ; 
but  his  benefits  are  for  the  soul  and  eternity.  Many  cannot  obtain 
the  advantages  of  the  vine;  but  none,  however  poor  and  mean,  are 
excluded  from  the  participations  of  Christ.  Tlie  image,  therefore,  is 
but  an  humble  one,  and  tails  far  short  of  his  glory.  So  does  every 
tiling  that  is  employed  to  show  forth  his  worth,  his  glory,  or  his  grace. 

"  Nor  earth,  nor  seas,  nor  sun,  nor  stars, 
"  Nor  heaven,  his  full  resemblance  bears ; 
"  His  beauties  we  can  never  trace, 
"  Till  we  behold  him  face  to  face. 

"  Oh  !  let  me  climb  these  lower  skies, 
"  Where  storms  and  darkness  never  rise! 
"  There  he  displays  his  powers  abroad, 
"  And  shines,  and  reigns  th'  incarnate  God  '" 


June  2. — "  Ye  are  the  branches." — John,  xv,  5. 

For  whatever  he  is,  they  have  a  relation  corresponding  with  it. 
Thus,  if  he  is  the  king,  they  are  the  subjects;  if  he  is  the  shepherd, 
they  are  the  sheep ;  if  he  is  the  head,  they  are  the  members.  There- 
fore, having  said  to  his  disciples,  I  am  the  vine,  he  adds,  Ye  are  the 
branches. 

This  reminds  us  of  their  union  with  him.  The  vine  and  the 
branches  are  connected.  The  latter  are  even  parts  of  the  former ; 
and  it  would  be  absurd  for  a  person  to  say,  I  did  not  hurt  the  vine ;  I 
only  injured  the  branches.  Why  persecutest  thou  me?  said  the  Sa- 
vior to  Saul,  who  was  persecuting  his  followers.  He  that  touches 
them,  touches  the  apple  of  his  eye.  And  as  he  is  sensible  of  their 
wrongs,  so  he  feels  every  kindness  shown  them,  and  says,  inasmuch 
as  ye  did  it  unto  one  of  the  least  of  these  my  brethren,  ye  did  it 
unto  me. 

This  gives  them  a  character  of  likeness.  The  branches  are  the 
very  same  kind  of  wood  as  the  vine ;  and  the  very  same  sap  per- 
vades them  both.  And  they  that  are  joined  to  the  Lord  are  of  one 
spirit.    The  same  mind  is  in  them  which  was  also  in  Christ  Jesus. 

This  shows  their  dependence.  "  The  righteous  shall  flourish  as  a 
branch:"  but  the  branch  does  not  bear  the  tree,  but  the  tree  the 
branch.  Whatever  likeness  there  may  be,  in  all  things  he  has  the 
pre-eminence.  He  is  our  life  and  strength.  Abide,  says  he,  in  me,  as 
the  branch  cannot  bear  fruit  of  itself,  except  it  abide  in  the  vine,  no 
more  can  ye,  except  ye  abide  in  me,  for  without  me  ye  can  do  nothing. 

This  proclaims  their  usefulness.  The  branches  are  the  beauty  and 
excellency  of  the  vine,  and  by  these  its  vigor  and  fertility  are  dis- 
played. He  is  glorified  in  his  people.  He  makes  them  to  blossom 
and  yield  fruit.  He  diffuses  his  goodness  through  their  prayert;  and 
lives.  In  him  is  their  fruit  found,  as  to  its  source  and  support ;  but 
they  bear  it— they  are  branches,  and  are  filled  with  all  the  fruits  of 
righteousness,  which  are,  by  Jesus  Christ,  unto  the  glory  and  praise 
of  God. 

Let  me  leorn  one  thing  from  all  this.  Let  me  accustom  myself  to 
derive  spiritual  reflections  from  all  the  material  objects  around  me. 
A  taste  for  natural  scenery  is  pleasing  and  good  in  itself.     But  let 


230  JUNE  3. 

me  not  approach  it,  as  a  creature,  only  to  enjoy ;  or  a  philosopher, 
only  to  admire ;  but  as  a  Christian,  also,  to  improve.  Let  sense  be  a 
handmaid  to  lliith;  and  that  which  is  seen  and  temporal,  raise  me  to 
that  which  is  unseen  and  eternal. 


June  3.—"  Which  is  our  hope."— 1  Timothy,  1,1. 

Mt;ch  has  been  said  in  praise  of  hope.  It  has  been  called  the  mam- 
spring  of  motion.  The  soul  of  enterprise.  The  balm  of  life.  The 
soother  of  care.     And  the  healer  of  sorrow. 

We  are  not,  however,  going  to  speak  of  hope  in  general.  We, 
therefore,  say  nothing  of  the  hope  of  the  w'orldling,  which  is  a  thing 
of  nought.  Or  of  the  hope  of  the  infidel,  which  is  annihilation.  Or 
of  the  hope  of  the  Antinomian,  which  is  a  devil's  dream.  Or  of  the 
hope  of  the  Pharisee,  which  is  a  spider's  web.  Or  of  the  hope  of  the 
hypocrite,  which  is  a  lie  in  his  right  hand.  But  of  oin^  hope — as 
Christians.  And  what  is  this  ?  Jesus  Christ,  says  the  apostle,  he  "  is 
our  hope."  He  deserves  and  realizes  the  character  four  ways — He  is 
our  hope  substantially,  meritoriously,  efficiently,  and  exemplarily. 

He  is  the  object  of  our  hope.  Theie  be  many  that  say.  Who  will 
show  us  any  good  ?  But  any  good  will  not  answer  the  wishes  of  a 
believer.     His  supreme  aim  is  the — principal,  the — only  good — 

•'  SufBcient  in  itself  alone,  |  "  And  needful,  were  the  world  our  own." 

It  IS  to  win  Christ ;  to  be  found  in  him  ;  and  in  him  to  be  blessed 
with  all  spiritual  blessings.  The  Christian's  hope  is  chiefly  laid  up 
for  him  in  heaven.  And  is  not  He  the  essence  of  all  blessedness 
there  7  The  place  is  glorious ;  but  what  Avould  it  be  without  his  pre- 
sence? The  company  is  attractive;  but  what  would  friends,  and 
saints,  and  angels  be  without  communion  with  Him  ?  We  sometimes 
hear  it  said,  "  Well,  w^e  are  all  hoping  for  the  sam.e  heaven  !"  But 
nothing  can  be  more  false.  A  natural  man  is  hoping  tor  one  kind  of 
heaven,  a  spiritual  man  for  another,  and  each  herein  follows  his 
peculiar  disposition.  I  cannot  hope  for  what  I  do  not  love  and  desire. 
As  a  man,  I  may  hope  for  a  heaven  that  shall  secure  me  from  hell, 
and  exempt  me  from  all  toil  and  trouble,  and  furnish  me  with  things 
in  which  I  feel  pleasure.  But  it  is  only  as  a  Christian  I  can  long  to 
depart  to  be  w^ith  Christ,  which  is  far  better ;  and  be  able  to  say, 

t"  'Tis  heaven  on  earth  to  taste  his  love,     I      "  And  all  the  heaven  I  hope  abo\  e, 
"  To  feel  his  quick'ning  grace ;  |  "  Is  but  to  see  his  face." 

— He  is  the  ground  of  our  hope.  In  proportion  to  the  use  and 
grandeur  of  a  building  should  be  the  basis.  Nothing  can  equal  the 
vastness  and  value  of  the  believer's  expectation.  If  we  are  wise, 
therefore,  we  shall  inquire  Avhat  is  to  bear  it  up.  And  no  other  foun- 
dation can  any  man  lay  than  that  is  laid,  which  is  Christ.  Every 
thing  else  we  depend  upon  will  prove  sand.  But  here  is  rock;  and 
he  thatbelieveth  on  him  shall  not  be  ashamed.  View  him  as  incar- 
nate. Why  is  not  our  condition  as  hopeless  as  that  of  devils?  Verily 
he  took  not  on  him  the  nature  of  angels,  but  he  took  on  him  the  seed 
of  Abraham.  Because  the  children  were  partakers  of  flesh  and 
blood,  he  likewise  himself,  also,  took  part  of  the  same.  He  as- 
sumed the  nature  he  Avould  save ;  and  he  will  save,  as  surely  as  he 
assumed  it     View  him  as  the  gifl  of  God  ;  God  so  loved  the  world 


JUNE  3.  231 

that  he  o-ave  his  Only  Begotten.  What  can  discourage  us  now  ?  If 
our  unworthiness,  or  the  greaUiess  of  the  blessing,  could  prove  a 
hindrance  to  the  divine  goodness,  it  would  have  operated  earlier,  and 
he  would  have  withholden  from  the  guilty  this  unspeakable  gi  I. 
But  He  that  spared  not  his  own  Son,  but  delivered  him  up  for  us  all, 
how  shall  he  not  with  him  also  give  us  all  things !  But  his  goodnesa 
i=  wi^e  goodness,  just  goodness.  It  must  be  as  honorable  to  himselt 
as  it  is  beneficial  to  us ;  and  we  behold  his  Son  set  forth  as  a  propitia- 
tion, throuo-h  faith  in  his  blood,  to  declare  his  righteousness.  Sin  is 
punished  while  it  is  pardoned.  Even  the  law  has  nothing  to  complain 
of  in  our  deliverance  ;  it  is  much  more  glorified  in  our  salvation  than 
it  would  have  been  by  our  destruction.  One  died  for  all ;  and  he 
was  infinitely  more  than  all.  Do  we  question  whether  he  finished 
the  w^urk  that  w^as  given  him  to  do;  and  Avhether  it  was  an  offering 
and  a  sacrifice  to  God  of  a  sweet  smelling  savor ;  and  whether  he 
shall  see  of  the  travail  of  his  soul  and  be  satisfied  ?  Behold  him  dis- 
charged from  the  grave,  and  ascending  up  on  high,  and  receiving 
gifts  for  men,  even  for  the  rebellious,  and  entering  into  the  holy  place, 
Siere  to  appear  in  the  presence  of  God  for  us  I  What  can  Ave  desire 
more?  If,  while  w^e  were  enemies,  we  were  reconciled  to  God  by  the 
death  of  his  Son,  much  more  now,  being  reconciled,  we  shall  be 
saved  by  his  life.  "  Who  is  he  that  condemneth  ?  It  is  Christ  that 
died,  yea,  rather,  that  is  risen  again,  who  is  even  at  the  right  hand 
of  God,  who  also  maketh  intercession  for  us."  Will  not  this  suflice? 
'  He  raised  him  up  from  the  dead,  and  gave  him  glory,  that  our  faith 
and  hope  might  be  in  God  7  ,  •  u 

—He  is  the  author  of  our  hope.  For  it  is  not  natural  to  us,  neither 
is  it  derived  from  ourselves,  but  he  produces  it  in  us  by  his  Holy 
Spirit.  Means  may  be  used,  but  the  excellency  of  the  power  is  of 
him,  and  not  of  them.  Hence  says  the  apostle  to  those  who  were 
o-lorying  in  men.  Who  then  is  Paul,  and  who  is  Apollos,  but  minis- 
ters by"  vhom  ye  believed,  even  as  the  Lord  gave  to  every  man  ? 
Every  thing  in  the  new  world  is  done  by  the  Spirit  of  Christ.  Under 
a  conviction  of  guilt  enough  to  condemn  us  a  thousand  tinies  over ; 
did  we  find  it  an  easy  thing  to  hope  in  God  at  first,  and  believe  that 
he  was  pacified  toward  us  for  all  that  we  had  done,  and  that  we 
were  accepted  in  the  Beloved?  Have  we  proved  it  an  easy  thing 
since  to  keep  this  hope  lively  and  flourishing,  yea,  to  maintain  it  at 
all  ?  How  often  should  we  have  said,  My  hope  is  perished  from  the 
Lord,  and  have  given  all  our  profession  up,  but  for  "  the  supply  of 
the  Spirit  of  Jesus  Christ,"  in  glorifying  him  afresh;  according  to 
the  promise,  "  He  shall  receive  of  mine,  and  shall  show  it  unto  you." 
—He  is  also  the  model  of  our  hope.  For  though  he  is  unspeakably 
more  than  our  example,  he  is  nothing  less ;  and  the  higher  views  we 
have  taken  of  him  do  not  hinder,  but,  indeed,  the  m.ore  require  our 
saying,  that  the  same  mind  w^hich  was  in  him  must  be  in  us;  that 
we  must  walk  even  as  he  walked  ;  that  we  must  pray  as  he  prayed  ; 
fear  as  he  feared,  and  hope  as  he  hoped.  And  how  did  he  hope  ? 
"  I  will,"  said  he,  "  put  my  trust  in  Him."  He  was  remarkable  for 
this.  It  was  not  to  quote  prophecy,  that  his  insulters,  when  he  was 
on  the  cross,  said,  "  He  trusted  in  God  :  let  him  deliver  him  now,  if 
he  will  have  him ;  for  he  said,  I  am  the  Son  of  God."     It  was  to 


232  JUNE  4. 

reproach  him  for  the  confidence  in  God  which  they  knew  he  had 
professed  to  exercise.  It  will  be  well  if  our  enemies  can  revile  us  for 
nothing  worse.  David  seems  early  to  have  been  dedicated  to  God ; 
but  it  was  in  the  name  of  the  holy  child  Jesus  he  spake,  w^hen  he 
said,  "  Thou  art  he  that  took  me  out  of  the  womb;  thou  didst  make 
me  hope  when  I  was  upon  my  mother's  breasts.  I  was  cast  upon 
thee  from  the  womb ;  thou  art  my  God  from  my  mother's  bellj^"  From 
his  earliest  infancy,  from  the  first  exercise  of  reason  he  honored  him. 
Nor  did  he  ever  fail  in  his  confidence  in  God.  In  every  extremity  he 
trusted  in  him.  Even  when  in  anguish  on  the  cross,  and  dying,  he 
cried,  "  My  God,  my  God,  why  hast  thou  forsaken  me  ?"  "  Father, 
into  thy  hands  I  commit  my  spirit."  His  confidence,  also,  was  equally 
cheeriul.  He  sung  a  hymn  when  he  was  entering  the  garden  of 
Gethsemane.  'jThough  a  man  oi"  sorrows  and  acquainted  with  grief, 
instead  of  murmuring,  he  said,  "  In  the  midst  of  the  church  Avill  I 
sing  praises  unto  thee."  Thus  may  I  bear  the  image  of  the  heavenly 
till  he  shall  appear,  and  I  shall  be  perfectly  like  him,  for  I  shall  see 
him  as  he  is.  „,=_„_____„_____. 

June  4. — "  The  woman  then  left  her  water-pot." — John,  iv,  28. 
Three  reasons  may  be  assigned  for  this: 

Perhaps  she  left  it  from  kindness  to  our  Savior  and  his  disciples 
His  disciples  had  gone  into  the  city  to  buy  meat,  and  had  just  return- 
ed, and  they  were  now  going  to  partake  of  the  homely  fare.  But  for 
beverage  they  had  nothing  to  draw  with,  and  the  well  was  deep. 
She,  therefore,  leaves  them  her  vessel  to  enable  them  to  draw  and 
drink.  Female  kindness,  and  contrivance,  and  accommodation,  are 
as  quick  as  thought,  and  need  no  prompter.  I  admire  the  simplicity 
of  early  hospitality.  See  Rebekah  and  Abraham's  steward:  "  And 
she  said.  Drink,  my  lord ;  and  she  hasted  and  let  down  her  pitcher 
upon  her  hand,  and  gave  him  drink."  Ah!  ye  generous  hearts !  who 
wish  to  do  good,  and  feel  your  want  of  poAver,  do  what  you  can,  and 
what  you  cannot  will  never  be  required  of  you.  Remember  the 
Savior's  words :  "  Whosoever  shall  give  to  drink  unto  one  of  these 
little  ones  a  cup  of  cold  water  only  in  the  name  of  a  disciple,  verily  I 
say  unto  you,  he  shall  in  no  wise  lose  his  reward." 

— Perhaps  she  left  it  from  indifference.  She  was  now  so  impressed 
and  occupied  with  infinitely  greater  and  better  things,  that  she  for- 
gets the  very  errand  that  brought  her  to  the  well.  The  feelings  of 
new  converts  are  peculiarly  strong  and  livel3^  The  eternal  realities 
and  glories  that  open  to  their  view,  dazzle  their  minds,  and  render 
them  incapable  of  distinctly  observing  other  objects.  Considering 
the  infirmity  of  our  nature,  it  is  not  to  be  wondered  at  if  the  powers 
of  the  world  to  come,  and  the  "  one  thing  needfiil" — the  care  of  the 
Boul,  should,  for  the  time,  engross  all  their  attention,  and  make  them 
too  heedless  of  other  claims.  Hence,  Avhat  we  should  censure  in 
others,  we  excuse  in  young  beginners,  especially  if  they  are  suddenly 
awakened.  1  say  excuse;  for  we  never  wish  to  justify  ignorance, 
imprudence,  and  rashness.  God  is  not  the  God  of  confusion :  but 
,  says,  "  Let  every  thing  be  done  decently,  and  in  order."  Religion 
i  is  not  to  draw  us  oflf  from  our  business  and  callings.  Neither  are  v;e 
to  leave  our  places  and  stations  in  life,  even  in  pursuit  of  things  good 


JUNE  5.  233 

in  themselves.  When  the  demoniac  had  been  dispossessed,  he  be- 
sought the  Savior  that  he  might  be  with  him.  But  "  Jesus  suffered 
him  not ;  but  said,  Return  to  thine  own  house,  and  show  how  great 
things  God  hath  done  for  thee."  And,  says  Paul  to  the  Thessalo- 
nians,  "  Study  to  be  quiet,  and  to  do  your  own  business,  and  to  work 
with  your  own  hands  j"  to  provide  things  honest  in  the  sight  of  all 
men ;  to  maintain  your  families  without  dependence ;  and  have  to  give 
to  him  that  needeth ;  and  to  preserve  your  religion  from  censure. 
We  are  not,  therefore,  to  abandon  our  water-pots.  We  are  not  to  be 
careless  of  our  worldly  substance ;  but  to  preserve  and  use  it.  Wit- 
ness the  cautions  in  Scripture  against  suretyship,  and  hacking  biilsy 
and  the  admonition,  "  Gather  up  the  fragments  that  remain,  that  no- 
thing be  lost."  Yet  those  wdio  are  born  from  above,  and  bound  for 
glory,  are  only  strangers  and  pilgrims 'upon  earth:  and  they  who 
have  found  the  Pearl  of  Great  Price,  will  not,  and  cannot,  feel  toward 
worldly  things  as  they  once  did.  They  cannot  be  so  anxious  to  gain 
them  ;  so  overjoyed  in  possessing  them ;  so  depressed  in  losing  them. 
And  they  will  be  willing  to  forsake  whatever  the  service  of  GJod  re- 
quires them  to  part  with,  however  dear  or  valuable.  Thus  Matthew, 
sitting  at  the  receipt  of  custom,  upon  hearing  the  call,  "  Follow  me," 
"  arose  and  followed  him." 

— Perhaps  she  left  it,  as  it  would  have  proved  a  hindrance  to  her 
speed.  The  king's  business  requires  haste :  and  in  this  she  was  now 
engaged ;  and,  burning  with  zeal,  she  could  not  bear  the  thought  of 
losing  a  moment  in  communicating  the  knowledge  she  possessed ; 
and  of  saying  to  her  neighbors.  Come,  see  a  man  which  told  me  all 
things  that  ever  I  did.  Is  not  this  the  Christ?  She  knew  the  im- 
portance of  the  case;  and  the  brevity,  and  uncertainty  of  the  oppor- 
tunity. It  Avas  not  the  gratification  of  their  curiosity — it  was  their 
life.  And  if  he  Avithdrew  from  the  w^ell  before  they  arrived,  the  day 
of  their  visitation  might  never  return.  Upon  the  same  principles,  let 
us  get  rid  of  every  impediment,  and  avoid  every  delay,  not  only  in 
gaining  good  for  ourselves,  but  in  doing  good  for  others.  All  is  hang- 
ing— upon  the  moment?  "  Whatsoeverlhy  hand  findeth  to  do,  do  it 
with  thy  mxight.  There  is  no  work,  nor  device,  nor  knowledge,  nor 
wisdom,  in  the  grave,  whither  thou  goest." 


June  5.— "Be  thou  their  arm  every  morning." — Isaiah,  xxxiii,  2. 

This  is  a  prayer  for  others.  And,  when  we  repair  to  the  throne  of 
the  heavenly  grace,  we  should  never  forget  our  fellow  Christians. 
But  those  will  never  pray  earnestly,  or  even  sincerely,  for  others,  who 
do  not  pray  for  themselves.  Every  believer,  therefore,  includes  him- 
£;€lf  in  the  number  of  those  for  whom  he  implores  the  blessing ;  "  Be 
thou  their  arm  every  morning." 

He  is  made  sensible  of  his  own  weakness  and  insufficiency.  He 
knows,  he  feels,  and  he  increasingly  knows  and  feels,  his  need — of 
an  arm — a  divine  arm — every  morning. 

— For  what  purpose  ? 

— He  needs  this  arm  to  defend  him  in  all  his  dangers,  and  to  keep 
him  from  all  evil,  especially  the  evil  of  sin,  that  it  may  not  grieve 
him. 


234  JUNE  6. 

— He  needs  this  arm  to  uphold  him  under  his  burdens;  whoee 
pressure  often  urges  him  to  exclaim,  "  Lord,  1  am  oppressed,  under- 
take for  me." 

— He  needs  this  arm  to  lean  on,  in  all  his  goings.  What  a  iour- 
ney  lies  before  him  !  And  what  step  can  he  talie  alone  !  This  is  the 
image  of  the  church.  She  is  represented  as  coming  up  out  of  the 
•wilderness,  leaning  on  her  beloved. 

And,  as  this  arm  is  necessary— so  it  is  sufficient— and  it  is  kindly 
held  out  in  the  promises  and  invitations  of  the  word — There,  says 
God,  "  Let  him  take  hold  of  my  strength."  And  we  take  hold  of  it 
by  faith  and  prayer. 

— Let  me  then  avail  myself  of  the  privilege — Be  thou  my  arm 
every  morning.  Let  me  lean — and  converse  with  thee.  Let  me  lean 
—and  feel  thee  at  my  side.  Let  me  lean — and  go  forward  without 
dismay  or  discouragement.  "Because  he  is  at  my  right  hand,  I  shall 
not  be  moved.  Therefore  my  heart  is  glad,  and  my  glory  rejoiceth : 
my  flesh  al,30  shall  rest  in  hope.  For  thou  wilt  not  leave  my  soul  in 
hell ;  neither  wilt  thou  suffer  thine  Holy  One  to  see  corruption.  Thou 
wilt  show  me  the  path  of  life :  in  thy  presence  is  fullness  of  joy :  at 
thy  right  hand  are  pleasures  for  evermore." 


June  6. — "And  walk  humbly  with  thy  God."— Micah, vi,  8. 

Why  not  joyfully?  There  is  a  foundation  laid  for  this.  It  is  their 
privilege.  It  is  said,  they  shall  sing  in  the  ways  of  the  Lord.  This 
is  not,  however,  absolutely  necessary.  In  a  sense,  Christians  may  go 
on  without  it.  We  have  known  much  self-denial,  and  deadness  to 
the  world,  and  spirituality  of  devotion,  and  zeal  for  the  glory  of  God, 
and  the  welfare  of  others,  in  persons  who  may  be  said' to  be  saved  by 
hope,  rather  tlian  confidence.  But  with  regard  to  humbleness  of  mind, 
this  is  indispensable — ahvays,  and  in — every  thing:  and  no  progress 
can  be  made  without  it.  So  that  when  Luther  was  asked  what  was 
the  first  step  in  religion,  he  replied  humility;  and  when  asked  what 
was  the  second  and  third,  answered  in  the  same  way.  And  Peter 
admonishes  Christians  to  be  clothed  with  humility;  as  if  he  would 
say.  This  is  to  cover,  to  defend,  to  distinguish,  to  adorn  all.  But  how 
is  our  walking  humbly  with  God  to  appear? 

It  is  to  appear  m  connexion  with  divine  truth.  Here  God  is  our 
teacher ;  and  if,  as  learners,  we  walk  humbly  with  him,  we  shall  cast 
down  imaginations  and  every  high  thing  that  exalteth  itself  against 
the  knowledge  of  Christ ;  we  shall  sacrifice  the  pride  of  reason  ;  and 
having  ascertained  that  the  Scriptures  are  the  word  of  God,  and  dis- 
covered what  they  really  contain,  we  shall  not  speculate  upon  their 
principles,  but  admit  them  on  the  divine  authority.  Nothing  can  be 
more  proud  and  vam  than  to  believe  no  more  than  we  can  compre- 
hend, or  can  make  appear  to  be  credible  in  itself.  Is  not  this  found- 
ing our  (aith  on  knowledge,  and  not  on  testimony?  Is  not  this  trust- 
ing God  like  a  discredited  witness  in  court,  whose  deposition  is  re- 
garded only  as  it  is  collaterally  supported  ?  Is  this  honoring  his  wis- 
dom or  veracity?  Is  this  receiving  with  meekness  the  engrafted 
word  ?  Is  this  receiving  the  kingdom  of  heaven  as  a  little  child  ? 

— It  will  appear  in  connexion  with  divine  ordinances.     Here  we 


JUNE  6.  235 

walk  with  God  as  worshippers,  and  if  we  walk  humbly  with  hirh,  we 
ehall  have  grace,  whereby  we  may  serve  him  acceptably,  with  reve- 
rence, and  with  godly  lisar.  We  have,  indeed,  in  Christ,  boldness 
and  access  with  confidence  ;  but  it  is  by  the  iaith  of  him  :  that  is,  by 
the  confidence  of  one  who  feels  his  encouragement  derived  from  a. 
mediator.  We  may  come  boldly  to  the  tiirone  of  grace :  but  it  is  to 
obtain  mercy  and  find  grace  to  help  us — the  boldness,  therefore,  can 
only  be  the  boldness  of  the  indigent  and  the  guilty,  who  have  nothing 
of  their  own  to  plead.  We  approach  him  as  a  lather ;  but  if  I  am  a 
father,  says  he,  where  is  mine  honor?  We  have  heard  some  address 
the  Supreme  Being  with  such  a  levity  and  freedom  as  they  would 
not  have  used  to  a  fellow  creature  a  little  above  their  own  level  in 
life.  We  should  keep  our  feet  when  w^e  go  to  the  house  of  Goo. 
He  is  in  heaven,  and  we  upon  the  earth,  therefore  our  words  should 
be  feic. 

— It  will  appear  in  connexion  with  his  mercies.  Here  we  walk 
with  God  as  our  benefactor;  and  if  we  Avalk  humbly  with  him,  we 
shall  OAvn  and  feel  that  we  have  no  claim  upon  God  for  any  thing  we 
possess  or  enjoy.  Am  I  indulged?  I  am  not  worthy  of  the  least  of 
all  his  mercies.     Am  I  distinguished  ? 

I         "  Not  more  than  others  I  deserve,         |  "  Yet  God  hath  given  me  more." 

Am  I  successful  ?  I  will  not  ascribe  it  to  my  own  skill,  or  the  power 
of  my  own  arm.  I  wmII  not  sacrifice  to  my  own  net,  or  burn  incense 
to  my  own  drag.  The  blessing  of  the  Lord,  it  maketh  rich,  and  he 
addeth  no  sorrow  with  it. 

— It  will  appear  with  regard  to  our  trials.  Here  we  walk  Avith 
God  as  our  reprover  and  corrector;  and  if  we  walk  humbly,  we  shall 
not  charge  him  foolishly ;  we  shall  not  arraign  his  authority,  or  ask, 
What  dost  Thou  ?  We  shall  not  resist,  or  expose  ourselves  to  the  re- 
flection. Thou  hast  smitten  them,  and  they  have  not  grieved.  We 
shall  be  in  subjection  to  the  Father  of  Spirits,  and  live.  We  shall 
be  dumb,  and  open  not  our  mouth,  because  He  does  it.  Or  if  we 
speak,  it  will  be  to  acknowledge  that  his  judgments  are  right, 
and  that  in  faithfulness  he  has  afflicted  us.  "  I  mourn,  but  I  do  not 
murmur.  I  wonder  not  that  my  troubles  are  so  heavy,  but  that  they 
are  so  light.  I  more  than  deserve  them  all,  and  I  need  them  all.  I 
would  not  only  bear,  but  kiss  the  rod.  It  is  the  Lord :  let  him  do 
what  seemeth  him  good." 

— It  will  appear  with  regard  to  our  conditions.  Here  we  walk  with 
God  as  our  disposer  and  governor;  and  if  we  walk  humbly  we  shall 
hold  ourselves  at  his  control ;  we  shall  be  willing  that  he  should 
choose  our  inheritance  for  us ;  we  shall  not  lean  to  our  own  under- 
standing, but  in  all  our  ways  acknowledge  him.  We  shall  be  satisfied 
with  our  own  allotment,  and  learn,  in  whatsoever  state  we  are  there- 
with to  be  content.  We  shall  abide  in  the  callings  wherein  his  pro- 
vidence has  placed  us,  and  not  be  eager  to  rise  into  superior  offices, 
feeling  our  unfitness  for  them,  and  Tearful  of  their  perils;  saying, 
"  Lord,  my  heart  is  not  haughty,  nor  mine  eyes  lofty ;  neither  do  I 
exercise  myself  in  great  matters,  or  in  things  too  high  for  me.  Surely 
I  have  behaved  and  quieted  myself  as  a  child  that  is  weaned  of  hig 
mother  :  my  soul  is  even  as  a  weaned  chiKl." 

It  will  appear  with  regard  to  our  qualification  and  ability  for  our 


23G  JUNE  7. 

work.  Here  we  walk  with  God,  as  our  helper  and  strength;  and  if 
we  walk  humbly,  we  shall  be  sensible  of  the  insufhciency  for  all  the 
purposes  of  the  divine  lite ;  that  Ave  know  not  Avhat  to  pray  for  as  we 
ought,  unless  the  Spirit  itself  helpeth  our  infirmities  ;  that  the  pre- 
paration of  the  heart,  and  the  answer  of  the  tongue,  are  from  the 
Lord  ;  that  with  regard  to  the  exercise  of  every  grace,  and  the  per- 
formance of  every  duty,  as  the  branch  cannot  bear  fruit  of  itself, 
except  it  abide  in  the  vine,  no  more  can  we,  except  we  abide  in  him; 
for  without  him  we  can  do  nothing.  Did  Peter  walk  humbly  with 
him,  when,  even  after  the  warning  he  had  received,  he  leaned  on  his 
own  resolution  for  superior  constancy  7 

"  Beware  of  Peter's  word,  I  "  I  never  will  deny  thee,  Lord  ; 

"  Nor  confidently  saj-,  |  "  But  grant  I  never  may." 

Here,  humility  is,  to  fear  always :  and  to  pray,  Hold  thou  me  up; 
and  I  shall  be  safe. 

— It  will  appear  with  regard  to  the  whole  of  our  recoveiy.  Here 
we  walk  with  God  as  a  Savior,  and  if  we  walk  humbly,  we  shall  not 
go  about  to  establish  our  own  righteousness,  but  submit  ourselves 
unto  the  righteousness  which  is  of  God,  and  acknowledge  that  we 
have  nothing  to  glory  in  before  Him.  Not  by  works  of  righteousness 
which  I  had  done,  but  according  to  his  mercy  he  saved  me.  I  look 
to  the  rock  whence  I  was  hewn,  and  to  the  hole  of  the  pit  whence  I 
was  digged.  How  long  did  he  wait  for  me  !  What  pains  were  used 
in  vain  to  bring  my  heart  to  him !  He  was  found  of  me  when  I  sought 
him  not.  And  how  little  have  I  attained !  I  am  still  an  unprofitable 
servant ;  the  sins  of  my  holy  things  would  condemn  me,  I  must  look 
only  for  the  mercy  of  our  Lord  Jesus  Christ  unto  eternal  life.  If  I 
am  called,  he  call-ed  me  by  his  grace.  If  I  have  a  good  hope,  it  is  a 
good  hope  through  grace.  "  By  the  grace  of  God  I  am  what  I  am." 
Happy  this  humble  walker  with  God !  God  resisteth  the  proud,  but 
giveth  grace  unto  the  humble. 

"  All  joy  to  the  believer !     He  can  speak — 

"  Trembling,  yet  happy,  confident,  yet  meek  ; 

"  Since  tlie  dear  hour  that  brought  me  to  thy  foot, 

"  And  cut  up  all  my  follies  by  the  root, 

"  I  never  trusted  in  an  arm  but  thine, 

"  Norhop'd,  but  in  thy  righteousness  divine; 

"  My  pray'rs  and  alms,  imperfect  and  dcSrd, 

"  Were  but  the  feeble  eflorts  of  a  child  ; 

"  Howe'er  perform'd  it  was  their  l)rightebt  part, 

"  That  they  proceeded  from  a  grateful  heart. 

"  Cleans'd  in  thine  own  all-purifying  blood, 

"  Forgive  their  evil,  and  accept  their  good  ; 

"  I  cast  Ihem  at  thy  feet— my  only  plea 

"  Is  what  it  was,  dependence  upon  tliee — 

"  While  struggling  in  the  vale  of  tears  below, 

"  That  never  fail'd,  nor  shall  it  fail  me  now, 

"  Angelic  gratulations  rend  the  skies  ; 

"  Pride  falls  unpitied,  never  more  to  rise; 

"  Humility  is  crowu'd,  and  faith  receives  the  prize." 


June  7. — "  The  Lord  is  our  Judge." — Isaiah,  xxxii,  32,  23. 
In  ancient  times  the  character  of  a  judge  was  united  with  that  of  a 
sovereign.  To  deliver  the  award  of  acquittal,  condemnation,  or  par- 
don, was  the  exclusive  prerogative  of  Majesty.  Even  in  our  days 
the  sentence  pronounced  by  the  appointed  expositors  of  the  law  must 
have  the  fiat  of  the  monarch  before  it  can  be  fulfilled. 


JUNE  7.  237 

The  word  Judge  is  frequently  in  the  Scripture  synonymous  with 
Ruler.  But  as  here  the  Lord,  as  "  our  judge,"  is  distinguished  from 
the  Lord,  as  "  our  lawgiver"'  and  "  our  king,"  the  term  shouid  be 
taken  in  its  more  peculiar  meaning.  And  this  view  of  God  should 
blend  with  every  other  cliaracter  he  sustains ;  not  to  depress  hope ; 
but  to  prevent  presumption ;  not  to  hinder  our  access  to  God,  but  to 
sanctify  us  when  we  come  nigh  him ;  not  to  inspire  gloom,  but  to  ex- 
clude from  us  all  that  carelessness  and  levity  so  inconsistent  with  our 
dependence  and  responsibility.  "  If  ye  call  on  the  Father,  who,  with- 
out respect  to  persons,  judgeth  accordmg  to  every  man's  work,  pass 
the  time  of  5^our  sojourning  here  in  fear." 

He  is  our  future  judge.  So  then,  says  the  Boo]f,  every  one  of  us 
must  give  account  of  himself  to  God.  And  God  will  bring  every  work 
into  judgment,  with  every  secret  thing.  And  who  could  bear  the 
thought  of  this  process  without  the  knowledge  of  a  ^Mediator !  The 
only  way  to  find  safety  in  that  day,  is  to  look  for  the  mercy  of  our 
Lord  Jesus  Christ  unto  eternal  life;  and  to  be  found  in  him.  He  is  our 
advocate  with  the  Father,  and  he  is  the  propitiation  for  our  sins.  The 
charges  brought  against  us  are  all  ti-ue,  and  we  have  nothing  to  offer 
even  in  our  own  extenuation.  But  we  appeal  to  our  surety,  and  he 
answers  for  us.  Who  is  he  that  condemneth  ?  It  is  Christ  that  died  ; 
yea,  rather,  is  risen  again ;  who  is  even  at  the  right  hand  of  God, 
who  also  maketh  intercession  for  us. 

He  is  our  judge  at  present.  And  the  apostle  speaks  of  it  as  a  pri- 
vnlege  of  the  gospel  dispensation,  that  "  we  are  come  to  God,  the 
judge  of  all." 

Are  you  perplexed  about  the  path  of  duty  while  importance  is  at- 
tached to  every  step,  and  yet  you  must  move  foiward  ?  Refer  your- 
selves to  his  unerring  counsel.  Be  inlluenced  and  encouraged  by  the 
command  and  the  promise,  "  Trust  in  the  Lord  with  all  thine  heart, 
and  lean  not  unto  thine  own  understanding.  In  all  thy  ways  ac- 
knowledge him,  and  he  shall  direct  thy  paths." 

Is  your  spiritual  state  doubtful  to  your  own  minds  ?  And  do  you 
dread  delusion  ?  Present  the  case  before  Him,  and  say,  "  Search  "me, 

0  God.  and  know  my  heart ;  try  me  and  know  my  thoughts,  and  see 
if  there  be  any  wicked  way  in  me,  and  lead  me  in  the  way  ever- 
lasting." 

Do  you  lie  under  the  misapprehension  of  friends  and  the  reproaclies 
of  enemies'?  Say,  with  Job,  "  Behold,  my  witness  is  in  heaven,  and 
my  record  is  on  high."  How  often  did  David  turn  from  the  ground- 
less and  crael  censures  of  men,  to  him  who  knoweth  all  thino-s! 
"  Lord,  my  heart  is  not  haught}",  nor  mine  eyes  lofty,  neither  do  I 
exercise  myself  in  great  matters,  or  in  things  too  high  for  me.  Surely 

1  have  behaved  and  quieted  myself  as  a  child  that  is  weaned  of  his 
mother ;  my  soul  is  even  as  a  weaned  child."  "  Let  my  sentence 
come  forth  from  thy  presence  ;  let  thine  eyes  behold  the  things  that 
are  equal."  Are  you  reviled?  Revile  not  again.  Do  you  suffer? 
Threaten  not — but  commit  yourselves  to  Him  that  judgeth  right- 
eously. It  is  pleasing  to  have  the  approbation  of  our  felloAv  creatures; 
but  there  is  a  higher,  a  juster,  a  more  merciful  tribunal.  It  is  a  light 
thing  to  be  judged  of  man's  judgment.  He  that  judgeth  us  is  the 
Lord.    "  Therefore,  judge  nothing  before  the  time,  until  the  Lord 


238  1  (•■  >  JUNE  8. 

comej  who  both  will  bring  to  light  the  hidden  things  of  darkness,  and 
will  make  manifest  the  counsels  of  the  heart,  and  then  shall  every 
man  have  praise  of  God." 


June  8. — "  The  grace  that  is  in  Christ  Jesus." — 2  Timothy,  ii,  1. 

Grace  is  connected  with  the  whole  of  our  recover}^  as  sinners.  It 
is  all  in  all  in  every  part  of  our  salvation.  Whether  he  is  chosen,  or 
redeemed,  or  justified,  or  converted,  or  sanctified,  or  preserved,  or  com- 
forted, the  believer  will  acknowledge,  by  the  grace  of  God  I  am  what 
I  am — not  I,  but  the  grace  of  God  which  is  with  me. 

But  where  is  this  grace  to  be  found  ?  The  apostle  tells  us  when 
he  speaks  of  it  as  the  resource  of  Timothy,  both  as  a  minister  and  a 
Christian,  Thou,  therefore,  my  son,  be  strong  in  the  grace  that  is  in 
Christ  Jesus.  As  Mediator,  he  is  the  principle  and  treasury  of  it 
with  regard  to  us. 

It  is  in  him  exclusively.  And  we  may  as  well  think  of  finding 
snow  en  the  bosom  of  the  sun,  or  paradise  in  hell,  as  to  think  of  find- 
ing, elsewhere  than  in  him,  wisdom,  righteousness,  sanctification,  and 
redemption.  As  Pharaoh  said  to  the  famishing  multitudes  that  cried 
to  him  for  bread,  "  Go  unto  Joseph,  he  has  all  the  corn ;"  so  perishing 
sinners  are  sent  to  be  blessed  with  pll  spiritual  blessings  in  heavenly 
places  in  Christ.  If  there  was  only  one  weil  m  the  vicinity  of  a  place, 
this  would  soon  become  the  scene  of  concourse,  and  hither  all  tlie  in- 
habitants would  repair,  or  die.  And  to  him  shall  the  gathering  of  tlie 
people  be.  If  any  man  thirst,  said  he,  let  him  come  unto  me  and 
drink.  Neither  is  there  salvation  in  any  other  ;  for  there  is  none  other 
name  given  under  heaven  among  men,  wliereby  they  must  be  saved. 
And  what  Christian  will  refuse  to  join  in  the  ascription,  OHiis  full- 
iiLss  have  all  we  received,  and  grace  for'  grace? 

It  is  in  him  all  sufficiently.  For  it  is  not  in  him  as  water  in  a  ves- 
*!el  which,  though  as  large  as  the  brazen  sea,  would,  by  constant 
draiving,  be  soon  drawn  dry ;  but  as  water  in  a  spring,  which,  though 
alwij^s  flow^ing,  is  always  as  full  as  ever.  It  is  not  in  him  like  light 
in  a  lamp,  which,  however  luminous,  consumes  while  it  shines,  and 
■\vill  soon  go  out  in  darkness;  but  like  light  in  the  sun,  which,  after 
shining  for  so  many  ages,  is  undiminished,  and  is  as  able  as  ever  to 
bless  the  earth  with  his  beams.  There  never  has  been  a  deficiency 
in  him  ;  and  there  never  w^ill — never  can — for  Jesus  Christ  is  the  same 
yesterday,  to-day,  and  for  ever. 

It  is  in  him  relatively.  He  has  it  for  the  us©  and  advantage  of  his 
people.  Is  he  head  over  all  things  ?  It  is  to  his  body,  the  church. 
Has  he  power  given  him  over  aft  flesh  ?  It  is  that  he  might  give 
eternal  life  to  as  many  as  the  Father  hath  given  him.  Is  he  exalted 
a.  the  right  hand  of  God  ?  It  is  to  be  a  Prince  and  a  Savior,  to  give 
repentance  unto  Israel,  and  forgiveness  of  sins.  Did  he  receive  gifts? 
It  was  for  men,  and  even  for  the  rebellious  also,  that  the  Lord  God 
might  dwell  among  them.  Many  trustees  are  faithful  to  their  office. 
Tlfe  rich  have  Avealth  for  the  poor ;  but  often  the  poor  share  very 
little  of  it,  for  it  is  either  hoarded  by  avarice,  or  squandered  by  ex- 
travagance, and  the  design  of  the  donor  is  subverted  by  the  steward 
But  liere  there  is  no  danger  of  this.    He  to  whom  all  our  welfare  is 


JUNE  9.  239 

intru>led  will  be  faithful,  not  as  a  servant,  like  Moses,  but  as  a  son 
over  his  own  house.  His  work  falls  in  with  every  disposition  of  hia 
heart  He  so  loves  the  recipients  of  his  bounty,  that  he  even  died  for 
them,  and  rose  again.  The  power  and  authority  to  bless  them  was 
the  joy  set  before  him,  for  which  he  endured  the  cross  and  despised 
I  he  shame. 

And  it  is  wisely  in  him.  Could  Ave  see  no  reason  for  it,  we  ought 
to  believe  in  the  propriety  of  his  placing  it  in  him,  rather  than  in  our- 
selves; for  God  does  all  things  well;  and  we  may  always  infer  the 
rectitude  of  his  conduct  even  from  his  adopting  it.  And  when  he  haa 
told  us,  too,  that  a  particular  course  of  action  "  became  him,"  it  is  ab- 
surd to  speculate,  and  profane  to  object.  But  it  is  easy  to  apprehend 
tlie  wisdom  of  God  in  his  pleasure  that  in  him  should  all  fullness 
dwell.  It  is  thus  infmitely  secure.  Adam  had  all  in  his  own  hand, 
and  soon  failed,  and  ruined  his  whole  race.  And  should  we  act  better 
than  he  ?  But  ^'  this  man  abideth  ever :"  and  therefore  the  covenant, 
of  which  he  is  the  head,  is  everlasting,  ordered  in  all  things,  and  sure. 
By  this  appointment  also,  there  is  rendered  necessary  a  communion 
between  Christ  and  Christians,  equally  honorable  to  him,  and  bene- 
ficial to  them.  Let  me  explain  this  by  a  simple  reference.  An  infant, 
when  born,  if  left  to  himself,  would  perish ;  for  he  is  entirely  unequal 
to  his  own  support.  But  he  is  not  abandoned.  Provision  is  made  for 
his  nourishment.  Where  ?  In  another.  In  whom  ?  The  one  abov^e 
all  others  interested  in  him — and  whose  relation  to  him — whose  an- 
guish on  his  behalf— whose  love — will  always  yield  him  a  welcome 
access  to  her  breast ;  and  the  mutual  action  of  giving  and  receiving 
will  endear  the  babe  to  the  mother,  and  the  mother  to  the  babe.  It 
is  well  we  cannot  hve  independent  of  Christ  Jesus.  How  much  are 
his  glory  and  our  welfare  connected  with  the  blessed  necessity  of  our 
daily  and  hourly  intercourse  with  him  ! 


June  9.—"  And  a  certain  man,  lame  from  his  mother's  womb,  was  carried, 
whom  they  laid  daily  at  the  gate  of  the  temple  which  is  called  Beautiful,  to 
ask  ahns  of  them  that  entered  into  the  temple."— Acts,  iii,  2. 

What  an  object  of  distress  was  here?  Some,  if  they  are  poor,  are 
strong  and  healthful ;  and  limbs  and  labor  are  sufficient  for  them. 
And  some,  if  they  are  sickly  and  infirm,  have  wealth,  or  relations  and 
friends  that  can  afford  them  support.  But  here  penury  and  helpless- 
ness are  combined.  The  sufferings  of  some  are  accidental,  and  en- 
dured for  a  season  only ;  but  this  man's  affliction  entered  the  world 
with  him,  and  upward  of  forty  years  he  had  endured  the  calamity. 
'  What  a  vale  of  tears  is  this  earth  ?  To  w^hat  a  variety  of  evils  are 
the  human  race  exposed  ?  Oh,  could  we  see  all !— could  we  see  a 
little  of  the  millionth  part !  What  is  a  burial-ground?  a  field  of  bat- 
tle ?  a  hospital  ?  every  disordered  body  ?  but  a  commentary  upon 
sin,  as  the  text  ?   For  sin 

"  Brought  death  into  the  world,  and  all  our  wo." 

—Can  we  see  such  a  case  as  this,  and  not  be  thankful  for  our  ex- 
emption and  preservation  ?  Shall  w^e  say.  He  deserved  to  be  such  a 
cripple,  but  I  did  not  ?  Or  rather,  shall  we  not  say,  By  the  grace  ot 
God  we  are  what  we  are  ? 


240  JUNE  10. 

Such  an  instance  of  misery  is  presented  to  try  our  disposition.  The 
eye  affecteth  the  heart,  and  was  designed  to  do  it ;  and  none  but  a 
Priest  or  Levite  will  pass  by  on  the  other  side.  Such  rights  wiU  at- 
tract the  notice  of  the  humane  and  the  merciful,  and  move  all  his 
bowels  of  compassion,  and  put  in  requisition  all  his  powers  of  relief. 
Job,  even  with  regard  to  his  prosperity,  which  too  olten  makes  men 
insensible  and  careless,  could  make  this  appeal :  "  When  the  ear 
heard  me,  then  it  blessed  me ;  and  when  the  eye  saw  me,  it  gave 
witness  to  me ;  because  I  delivered  the  poor  that  cried,  and  the  father- 
less, and  him  that  had  none  to  help  him ;  the  blessing  of  him  that  was 
ready  to  perish  came  upon  me :  and  I  caused  the  widow's  heart  to  sing 
for  joy."    "  I  was  eyes  to  the  bUnd,  and  feet  was  I  to  the  lame." 

As  the  only  expedient  of  this  poor  wretch  was  begging,  so,  to  give 
him  an  advantage,  they  placed  him  daily  at  the  Beautiful  gate  of  the 
temple,  to  ask  alms  of  them  that  went  in.  This  was  wise.  Surely 
he  who  is  going  to  seek  mercy,  will  be  ready  to  show  it.  Surely  he 
Avho  is  going  to  pray  for  pardon,  will  not  be  unforgiving  and  impla- 
cable. "  Therefore,  if  thou  bring  thy  gift  to  the  altar,  and  there  re- 
rnemberest  that  thy  brother  hath  aught  against  thee,  leave  there  thy 
gift  before  the  altar,  and  go  thy  way;  first  be  reconciled  to  thy 
brother,  and  then  come  and  offer  thy  gift."  What  communion  hath 
light  with  darkness?  What  fellowship  can  the  cruel  and  uncharita- 
ble have  with  Him  who  is  love  itself? 

Piety,  without  benevolence,  is  hypocrisy.  "  If  a  man  say,  I  love 
God,  and  hateth  his  brother,  he  is  a  liar :  for  he  that  loveth  not  his 
brother  whom  he  hath  seen,  how  can  he  love  God  whom  lie  hath  not 
seen?  And  this  commandment  have  we  from  him,  That  he  who 
loveth  God  love  his  brother  also."  The  tongue  of  men  and  angels, 
without  charity,  is  as  sounding  brass,  or  a  tinkling  cymbal.  The 
gift  of  prophecy,  the  understanding  of  all  mysteries  and  all  faith,  so 
That  we  could  remove  mountains,  would  be  nothing  Avithout  charity. 
How  such  a  man,  whatever  be  his  profession,  can  be  a  partaker  of 
divine  grace,  perplexed  even  an  inspired  apostle.  "Whoso  hath  this 
world's^good,  and  seeth  his  brother  hath  need,  and  shuttelh  up  his 
boAvels  of  compassion  from  him,  how  dwelleth  the  love  of  God  in  him?" 

How  well  he  adds—"  My  little  children,  let  us  not  love  in  word, 
neither  in  tongue ;  but  in  deed  and  in  truth." 

"  And  hereby  we  know  that  we  are  of  the  truth,  and  shall  assure 
our  hearts  before  him." 


June  10.—"  He  delighteth  in  mercy."— Micah,  vii,  18. 
Causes  are  best  discovered  in  their  effects.  We  determine  the 
nature  of  the  spring  by  the  quality  of  the  streams.  The  tree  is 
known  by  the  fruits.'  We  judge  of  men's  principles  and  dispositions 
by  their  pursuits  and  conduct.  God  himself,  so  to  speak,  submits  to 
be  examined  in  the  same  way.  To  ascertain  what  he  is,  we  have 
but  to  consider  what  he  does.  The  things  the  Scripture  testifies 
concerning  him,  are  confirmed  and  exemplified  by  the  facts  to  which 
it  refers  us.  Thus,  says  the  church:  "  As  we  have  heard,  so  have 
we  seen  in  the  city  of  our  God."  Is  he  called,  "  The  God  of  all 
grace  ?"  "  The  Father  of  mercies?"  Is  it  said,  "  He  is  rich  in  mercy  V 


JUNE  10.  241 

"  He  delighteth  in  mercy?"  Let  us  pause  and  reflect,  and  we  shall 
find  the  proofs  and  illustrations  more  wonderful  than  the  assertion  itself. 

"  What  hath  God  wrought"  to  gain  the  confidence  of  our  guilty 
and,  therefore,  foreboding  and  misgiving  minds!  for  this  is  the  first 
step  in  the  return  of  a  sinner  to  God ;  we  can  only  be  saved  by  hope. 
And  here  let  us  follow  the  example  of  the  inspired  John  ;  what  is  it 
that  arrests  and  enraptures  his  attention '?  "  Herein  is  love."  Where? 
Li  what  ?  "  Herein  is  love :  not  that  we  loved  God,  but  that  he  loved 
U3.  and  sent  his  Son  to  be  the  propitiation  for  our  sins."  Not  that 
li,e  would  overlook  the  other  doings  of  God ;  but  here  he  saw  most 
clearly  that  "  God  is  love."  God's  soul  delights  in  his  own  Son. 
yet  he  would  seem  to  delight  more  in  mercy  5  ibr  when  he  met  witH 
him  and  us  on  Calvary,  he  said,  Thou  shalt  die,  and  they  shall  live. 
It  therefore  pleased  the  Lord  to  bruise  him;  that  by  his  stripes  we 
might  be  healed,  and  through  his  sweet  smelling  sacrifice  become 
nearer  to  God  than  if  we  had  never  sinned.  And  we  must  here  take 
in  not  only  the  expensiveness  of  the  act,  but  the  character  of  the 
objects.  It  is  the  reasoning  of  another  apostle :  "  Scarcely  for  a 
righteous  man  will  one  die  ;  yet  peradv^enture  for  a  good  man  some 
would  even  dare  to  die.  But  God  comraendeth  his  love  to-ward  us, 
in  that  while  we  were  yet  sinners  Christ  died  for  us."  And  having 
made  the  provision,  so  that  all  things  are  now  ready,  would  he  en- 
deavor to  awaken  our  attention  to  it?  would  he  send  tbrth  the  minis- 
try of  reconciliation  to  beseech  us  to  accept  it,  unless  he  delighted 
m  mercy  ? 

He  delights,  also,  not  only  in  the  exercise  of  mercy  to  us,  but  hy 
ds.  He,  therefore,  would  not  leave  mercy  to  the  operation  of  reason 
and  religion  only;  but,  as  our  Maker,  he  has  rendered  it  a  law  of  our 
being.  By  our  very  physical  constitution,  pity  is  an  unavoidable 
emotion.  When  we  see  the  pain  and  distress  of  a  fellow  creature, 
the  eye  affecteth  the  heart.  We  involuntarily  feel  an  uneasiness, 
which  prompts  us  to  succor — even  to  relieve  ourselves.  As  far,  in- 
deed, as  this  is  implanted  in  us,  it  is  a  mere  instinct.  But  wiio  pro- 
duced it  there  ?  Who  m.ade  it  natural  ?  Who  rendered  it  so  difficult 
to  be  subdued  and  destroyed?  but  a  Being  w^ho  delighteth  in  mercy? 
Besides,  though  it  be  originally  an  instinct  only,  by  cherishing  it  we 
render  it  a  virtue;  and  by  exciting  and  exercising  it  from  religious 
motives,  we  turn  it  into  a  Christian  grace. 

And  see  what  stress  he  has  laid  upon  it  in  his  word.  How  often 
does  he  enjoin  it !  How  dreadfully  has  he  threatened  the  neglect  of 
it  ?  And  what  promises  has  he  made  to  the  practice  of  it  ?  "  He  shall 
have  judgment  without  mercy  who  showed  no  mercy."  "  But  blessed 
are  the  merciful,  for  they  shall  obtain  mercy."  He  has  told  us,  that 
no  clearness  of  knowledge,  no  rectitude  of  opinion,  no  fervor  of  zeal, 
no  constancy  of  attendance  on  ordinances,  no  talking  of  divine  things, 
will  be  a  compensation  for  charity.  "  Whoso  haih  this  world's  good, 
and  seeth  his  brother  have  need,  and  shutteth  up  his  bow^els  of  com- 
passion from  him,  how  dwelleth  the  love  of  God  in  him?"  And 
hence  the  pre-eminence  our  Savior  gives  it  in  the  proceedings  of  the 
last  day.  "  Tiien  shall  the  King  say  unto  them  on  his  right  hand. 
Come,  ye  blessed  of  my  Father,  inherit  the  kingdom  prepared  for 
you  from  the  foundation  of  the  world  :  for  I  was  an  hungered,  and  ye 

Vol.  L  11 


2A2  JUNE  11. 

gave  me  meat:  I  was  thirsty,  and  ye  gave  me  drink  I  was  a  stran- 
ger, and  ye  took  me  in;  naked,  and  ye  clothed  me;  I  was  sick, 
and  ye  visited  me :  I  was  in  prison,  and  ye  came  unto  me.''  The 
language  has  been  perverted,  for  men  dream  of  merit  where,  above 
all  thmgs,  we  need  mercy.  This  word  "  for"  is  here  not  causative, 
but  evidential— just  as  we  may  say,  the  spring  has  come,  for  the 
birds  sing;  the  singing  of  the  birds  does  not  cause  the  coming  of  the 
spring,  but  is  the  effect  and  proof  of  it.  But  even  this  distinction 
affords  the  merciless  no  favor ;  for  thougii  the  practice  here  so  noticed 
be  not  the  procuring  of  the  blessedness,  it  is  the  character  of  t)ie 
blessed.  On  every  ground,  therefore,  the  man  who  is  a  stranger  to  it 
is  not  entitled  to  hope.  For  which  reason,  too,  our  Lord  goes  on  to 
tl:3  subjects  of  condemnation.  And  who  are  these?  Tyrants?  rob- 
bers? murderers  of  fathers  and  mothers?  perjured  persons?  No — but 
the  slothful  and  the  selfish — the  unkind  tongue — tlie  close  hand — tlie 
unfeeling  heart — the  unpitying  eye — the  foot  that  knew  not  the  door 
of  misery.  "  Then  shall  he  say  also  unto  them  on  the  left  hand,  De- 
part from  me,  ye  cursed,  into  everlasting  fire,  prepared  for  the  devii 
and  his  angels :  for  I  was  an  hungered,  and  ye  gave  me  no  meat : 
I  was  thirsty,  and  ye  gave  me  no  drink:  I  was  a  stranger,  and  ye 
took  me  not  in :  naked,  and  ye  clothed  me  not:  sick,  and  in  prison,  and 
ye  visited  me  not." 

Let  us,  therefore,  not  only  believe  and  admire,  but  let  us  be  fol- 
lowers of  him  who  delighteth  in  mercy.  We  cannot  love  him  unless 
we  are  concerned  to  please  him;  and  we  cannot  please  him  unless  v>'e 
are  like  minded  with  him.  Neither  can  we  enjoy  him.  Resem- 
blance is  the  foundation  of  our  communion  with  inm.  He  only  that 
dwelieth  in  love,  dwellcth  in  God,  and  God  in  him.  "  Be  ye  there- 
fore  ATERCIFDL,    EVEN    AS   YOUR    FaTIIER,    V/IIO    IS  IN  HEAVEN,  IS  MER- 


Ju:>E  11. — "And  it  came  to  pass,  that  when  Isaac  was  old,  and  his  eyea 
were  dim,  so  that  he  could  not  see,  he  called  Esau  his  eldest  son,  and  said 
unto  him,  My  son  :  and  he  said  unto  him,  Behold,  here  am  1.  And  he  said, 
Behold,  now  I  am  old,  I  know  not  the  day  of  my  death  :  now  therefore  take, 
I  pray  thee,  thy  weapons,  thy  quiver,  and  thybow,  and  go  out  to  the  field, 
and  take  me  some  venison;  and  make  me  savory  meat,  such  as  I  love,  and 
bring  it  to  tiie  that  I  may  eat ;  that  my  soul  may  bless  thee  before  1  die." 
Genesis,  xxvii,  1 — 4. 

In  Isaac's  blindness  we  see  one  of  the  frequent  accompanimenta 
of  age.  Age  is  generally  an  aggregate  of  privations,  diseases,  and 
infirmities.  If,  by  reason  of  strength,  we  reach  fourscore  years,  the 
strength  then  becomes  labor  and  sorrow  :  labor  in  tk.e  preserving,  and 
Borrow  in  the  possession. 

"  Our  vitalfi,  with  laborious  strife,  I  "  Ami  drag  the  ilull  remains  of  life 

"  Bear  up  the  crazy  load  ;  |  "  Along  the  tiresome  load." 

A  powerful  reason  why  we  should  remember  our  Creator  in  the  days 
of  our  youth,  that  we  may  have  a  resource  when  the  evil  days  come, 
in  which  we  shall  say,  I  have  no  pleasure.  What  a  privilege,  when 
exercised  with  the  loss  of  sight  and  of  hearing ;  with  trembling  of 
limbs  and  sleepless  nights,  and  fearful  apprehensions,  and  failure  of 
desire ;  to  have  God  for  the  strength  of  our  heart,  and  our  portion  for 


JUNE  11.  243 

ever ;  and  to  hear  liim  saying,  "  Even  to  your  old  age  I  am  He ;  and 
even  to  hoar  hairs  will  I  carry  you :  I  have  made,  and  I  will  hear ; 
even  I  will  carry,  and  will  deliver  you." 

— The  reflection  upon  his  mortality  may  be  adopted  by  every  in- 
dividual, whatever  his  condition,  or  health,  or  age.  All  are  ignorant 
of  the  time  of  their  dissolution.  For  the  human  race  dies  at  all  pe- 
riods, as  well  as  in  all  circumstances;  and  we  know  not  what  a  day 
may  bring  forth.  But  when  Isaac  says,  "  I  know  not  the  day  of  my 
death,"  he  means  that  it  was  near;  and  that  every  day  might  be  reck- 
oned as  his  last.  Death  is  not  far  from  every  one  of  us.  But  while, 
as  the  proverb  says,  the  young  may  die,  the  old  must  die.  And  it  be- 
comes the  aged  .to  think  frequently  and  seriously  of  their  departure 
as  at  hand — to  prepare  for  it — and  to  regard  zealously  the  call  of  every 
present  duty.  It  was  the  prayer  of  Moses,  "  So  teach  us  to  number 
our  days,  that  we  may  apply  our  hearts  unto  wisdom."  It  was  tlio 
profession  of  our  Lord  and  Savior,  "  I  must  work  the  works  of  Him 
that  sent  me  while  it  is  day,  the  night  cometh  wherein  no  man  can 
work."  It  was  the  admonition  of  Solomon,  "  Whatsoever  thy  hand 
findeth  to  do,  do  it  with  thy  might,  for  tiiere  is  no  work,  nor  device, 
nor  knowledge,  nor  wisdom,  in  the  grave,  whither  thou  goest."  • 

Thus  Isaac  was  roused  into  a  concern  to  finish  his  work  before  he 
finished  his  course;  "  Now  therefore  take,  I  pra}*  thee,  thy  weapons, 
thy  quiver,  and  thy  bow,  and  go  out  to  the  field,  and  take  me  some 
venison ;  and  make  me  savory  meat,  such  as  I  love,  ajid  bring  it  to 
me,  that  I  may  eat,  that  my  soul  may  bless  thee  before  I  die'^not 
afterward.  In  like  manner  Elijah,  vrhen  waiting  for  his  ascension 
into  heaven,  said  to  Elisha,  "  Ask  now  what  I  shall  do  for  thee,  before 
I  be  taken  up  from  thee" — believing  his  intercourse  with  him,  and 
his  acting  for  him,  would  then  be  terminated.  This  is  a  solemn,  and 
should  be  a  useful  thought.  Look  at  your  children,  your  relation^ 
your  friends,  your  neighbors,  and  see  in  what  way  you  can  serve 
your  generation.  Now  you  can  bless  them  by  your  prayers,  your 
counsels,  your  example,  your  liberality — but  all  these  opportunities 
are  confined  to  life,  and  this  life  is  a  vapor,  that  appeareth  for  a  little 
time,  and  then  vanisheth  away  !  Isaac  did  well  in  seizing  the  pre- 
sent moment  to  set  his  house  in  order  before  his  death.  But  there  are 
two  things  in  which  he  was  blamable.  ^ 

First.  He  shows  too  great  a  regard  for  the  indulgence  of  his  ap- 
petite. It  is  mournful  to  see  a  good  man,  and  especially  an  old  man, 
instead  of  mortifying  the  deeds  of  the  body,  studying  his  sensual 
gratification,  and  making  provision  for  the  flesh,  not  to  fulfil  the  wants, 
but  the  lusts  thereof.  Carriages  are  dragged  as  they  are  going 
down  hill. 

Secondly.  He  was  more  influenced  by  natural  affection  than  a 
regard  to  the  will  of  God.  He  wished  to  make  Esau  heir,  but  Gkd 
had  expressly  declared,  "  the  elder  shall  serve  the  younger."  Isaac 
could  not  have  been  ignorant  of  this.  Had  iie  forgotten°it?  Or  did 
he  disregard  it  ?  Here  we  see  his  frailty.  But  this  does  not  render 
the  purpose  of  God  of  none  effect.  His  counsel  shall  stand,  and  he 
will  do  all  his  pleasure.  Rebekah  on  the  other  hand,  was  fond  of 
Jacob;  and  a  father  has  no  chance  against  a  mother,  who  has  a  fa- 
vorite whom  she  is  determined  to  advance  :  especially  such  a  selfish. 


244  JUNE  12. 

crafly,  cnaning  creature  as  was  here  at  work.  Her  aim,  indeed,  fell 
in  with  God's  design  ;  but  this  concurrence  arose,  not  from  lier  piety, 
but  her  partiahty.  Her  conduct  was  unjustifiable  and  sinful ;  for  w^ 
must  not  do  evil  that  good  may  come.  She  had  the  divine  promise 
on  the  side  of  her  preference,  and  she  shouUl  have  rested  in  the  Lord, 
and  waited  patiently  for  him,  and  not  have  fretted  herself  in  any 
wise  to  do  evil  "  He  that  belie veth  maketh  not  haste."  Had  she 
quietly  committed  her  way  unto  the  Lord  he  would  have  brought  it 
to  pass  without  those  wretched  consequences  that  afflicted  the  family. 
For  God  uses  instruments  without  approving  of  them ;  and  though  he 
makes  the  folly  and  passions  of  men  to  praise  him,  he  fails  not  to 
prove  tliat  it  is  an  evil  and  bitter  thing  to  ibrsake  him,  and  to  act 
without  his  fear  in  our  hearts. 

— How  painful  would  it  be  to  go  on,  and  see  a  mother  teaching 
her  child  to  falsify  and  to  see  a  son  imposing  on  the  blindness  of  an 
aged  father  !  "W  hat  is  our  proof  that  Rebekah  was  ever  religious, 
and  what  our  evidence  that  Jacob  was  pious  at  this  time  ?  Per- 
iiaps  he  was  converted  in  his  journey  from  Beerslieba  to  Haran.  At 
Bethel  God  met  with  him ;  and  there  he  spake  Avith  us. 
•  ^^ „_,,,,^^ 

June  12. — "  And  the  Lord  went  before  them  by  day  in  a  pillar  of  a  cloud, 
to  lead  them  the  way^;  and  by  night  in  a  pillar  of  fire  to  give  them  light,  to 
go  by  day  and  night.  He  took  not  away  the  pillar  of  the  cloud  by  day,  nor  the 
pillar  of  fire  by  night,  from  before  the  people." — Exodus,  xiii,  21,22. 

Tins  institution  was  necessary :  for  there  was  no  path  in  the  de- 
sert; and  they  had  no  maps,  no  pioneers,  no  guides.  But,  says  God, 
I  have  not  brought  you  out  of  Egypt  to  leave  you  to  wa-nder  a. id 
perish  in  the  wilderness.  Behold  your  Conductor  to  the  rest  and  the 
inheritance  which  the  Lord  your  God  giveth  you.  Accordingly,  by 
this,  they  were  to  be  regulated  in  all  their  journey-ng.  As  this  rose, 
they  rose ;  as  this  paused,  they  paused ;  as  this  turned  to  the  right 
hand  or  to  the  left,  they  turned.  It  sometimes  called  them  to  leave  a 
more  endeared  spot,  and  to  stop  in  a  less  inviting  scene ;  but  they 
were  not  at  liberty  to  cling  to  the  one,  or  decline  the  other :  the  signal 
was  instantly  decisive.  This  pillar  was  obviously  nothing  less  than 
a  real  miracle — yet  how  little  were  the  observers  affected  by  it !  They 
sinned  with  this  hovering  prodigy  over  them  ;  and  even  committed 
idolatry !  We  are  prone  to  ascribe  too  much  moral  efficacy  to  such 
supernatural  appearances.  They  soon  become  as  unimpressive  and 
uninfluential  as  the  ordinary  means  of  grace  are  with  us. 

It  was  a  symbol  of  the  divine  presence.  "  The  Lord  was  in  the  pil- 
lar." It  was  this  nearness  of  God  that  insured  their  safety,  and  gave 
them  their  distinction  and  pre-eminence.  There  he  was  always  at 
hand,  always  in  view.  •'  And,"  says  Moses,  "  what  nation  is  there  so 
great,  who  hath  God  so  nigh  unto  them,  as  the  Lord  our  God  is  in 
all  things  that  we  call  upon  him  for  ?" 

But  how  extensively  adapted  was  this  provision  to  their  state  and 
exigencies!  It  was  both  a  pillar  of  a  cloud,  and  a  pillar  of  fire,  to  lead 
them  in  the  way ;  the  one  appearance  was  for  the  day,  the  other  for 
the  night.  Fire  by  day  would  have  added  to  the  dazzling  and  fer- 
vidness  of  a  burning  sky — the  pillar  was  therefore  a  cloud  by  day, 
and  screened  them  like  a  large  umbrella  from  the  scorching  rays  of 


JUNE  13.  245 

the  Bun.  Cloud  by  night  would  have  added  to  the  gloom,  the  dark- 
ness, and  the  dread  of  danger — the  pillar  was  therefore  a  fire  by 
night,  to  lick  up  the  unwholesome  damps,  to  warm  the  chilling  atmos- 
phere, and  to  afford  them  a  light,  by  which  they  could  see  to  move 
about  in  their  tents,  and  also  to  travel,  as  they  often  did,  after  the  si?j] 
was  set. 

If  this  ordinance  showed  his  wisdom  and  goodness,  the  continuance 
of  the  blessing  evinced  his  patience — for,  notwithstanding  their  un- 
worthiness,  and  their  provocations,  and  their  various  corrections,  this 
pillar  was  not  taken  away  from  before  the  people  till  they  reached 
tlie  border  of  Jordan,  and  came  to  their  journey's  end  ! 

He  has  a  people  for  his  name  now.  They  are  only  strangers  and 
pilgrims  on  earth,  bound  for  a  better  country,  that  is,  a  heavenly.  Tliis 
they  would  never  reach,  if  they  were  left  to  themselves.  But  they 
are  not.  The  God  of  Israel  is  v*^ilh  them.  They  have  not  the  same 
sensible  proof  of  his  presence  as  the  Jews  had.  But  they  have  real 
evidence  of  it-,  and  it  is  satisfactory  to  their  own  minds.  He  keeps 
them  from  falling.  He  accommodates  himself  to  their  conditions.  He 
is  a  \ecy  present  help  in  trouble.  He  makes  his  goodness  to  pass  be- 
fore them.  He  leads  them  by  his  word,  and  his  Spirit,  and  his  pro- 
vidence. He  has  also  said,  I  will  never  leave  thee,  nor  forsalce  thee. 
Therefore  they  may  boldly  say.  This  God  is  our  God  for  ever  and 
ever :  He  will  be  our  guide  unto  death. 


"Thus,  when  our  first  release  we  gain, 
*'Fioiu  Siu's  olij  yoke,  and  Satan's  chain, 
"  We  have  t!iis  desert  world  to  pass, 
*  A  dangerous  and  a  tiresome  place. 


"  II3  feeds  and  clothes  us  all  the  way ; 
"He  guides  our  footsteps  Icsl  we  stray; 
"He  guards  us  with  a  powerful  hand  ; 
"And  brings  us  to  the  promised  land." 


Ju.vE  13. — "The  censers  of  these  sinners  against  their  o^m  souls,  let  thera 
make  them  broad  plates  for  a  covering  of  the  altar."' — Numbers,  xvi,  38. 

He  had  solemnly  forewarned  and  admonished  tlie  rebels  them- 
selves before  they  suffered;  and  thus,  in  Avrath,  he  remembered  mercy. 
When  Koran,  Dathan,  and  Abiram,  who  headed  the  conspiracy,  were 
buried  alive,  and  their  companions,  the  two  hundred  and  fifty  princes, 
men  of  honor,  were  burnecl  with  fire,  he  would  make  them  beacons, 
and  prevent  others  fi-om  coming  into  the  same  condemnation.  Orders, 
therefore,  were  given  to  take  up  the  censers  in  which  they  had  dared 
to  burn  incense,  and  make  of  them  broad  plates  to  cover  the  altar  of 
burnt  offering — that  they  might  "be  a  sign  unto  the  children  of  Is- 
rael ;"  i.  e.  a  memorial  to  the  Levites,  and  the.comers  thereunto,  of 
the  revolt  of  these  men,  and  that  they  were  punished  for  invading  an 
oflice  which  God  had  forbidden  them. 

Whence  we  note,  that  the  sin  which  is  hurtful  to  the  transgressors, 
ehoald  be  useful  to  the  observers. 

"  These  sinners  against  their  own  souls !"  Yes ;  whenever  men  sin, 
they  sin  against  themselves.  Society  cannot  exist  without  laws,  ami 
laws  are  nothing  without  penalties.  Connivance  at  the  guilty,  would 
be  cruelty  to  the  innocent.  In  every  well-ordered  government,  crimes 
are  punished.  And  will  they,  can  they  escape,  in  the  empii-e  of  a 
Being,  holy  in  all  his  ways,  and  righteous  in  all  his  works?  What 
would  you  think  of  a  magistrate,  who  bore  the  sword  in  vain,  and 
who  was  not  a  terror  to  evil  doens,  as  well  as  a  praise  to  them  that  do 


246  JUNE  13. 

Avell?  What  would  you  think  of  him,  if,  when  you  brought  before 
him  the  incendiary  of  your  house,  or  the  murderer  of  your  child,  he 
should  say.  Oh,  this  does  not  regard  me — and  smile,  and  say.  Go  in 
peace!  We  dislike  the  word  vindictive  justice— there  seems  some- 
thing malignant  in  it ;  but  substitute  in  the  room  of  it,  the  vindicatory 
or  punitive  justice  of  God,  and  we  contend  that  this  is  essential  to  the 
excellency  of  his  character,  and  that  you  could  not  esteem,  nor  even 
love  him,  without  it.  What  regard  could  you  have  for  a  being  who 
.equally  respected  lies  and  truth,  cruelty  and  kindness,  a  Nero  and  a 
Howard?  We  readily  own,  that  Avhen  anger  and  wrath  are  ascribed 
to  God  in  the  Scriptures,  they  do  not  imply  any  thing  like  passion  in 
us,  but  only  principle.  But  principle  they  do  establish !  and  this  prin- 
ciple is  the  soul  of  order;  adherence  to  rectitude;  determination  to 
punish. 

And  we  may  see  this  denounced  in  his  threatenings.  For  his  wrath 
is  revealed  from  heaven  against  all  unrighteousness  and  ungodliness 
of  men.  If  this  book  be  true,  the  wicked  shall  not  stand  in  his  sight. 
He  hateth  all  workers  of  iniquity. 

He  has  also  confirmed  and  exemplified  it  in  his  conduct.  Look  to 
heaven,  and  see  the  angels  sinning  against  themselves,  and  cast  down 
to  hell.  See  Adam  and  Eve  driven  from  the  garden  of  Eden.  See 
the  flood  carrying  away  the  world  of  the  ungodly.  See  the  inhabit- 
ants of  the  plain ;  and  Pharaoh ;  and  the  nations  of  Canaan ;  and 
the  Jews,  though  so  peculiarly  indulged  of  God.  Yea,  and  good  men 
— he  even  visits  their  transgressions  with  a  rod ;  and  though  he  for- 
gives their  iniquities,  he  takes  vengeance  on  their  inventions.  See 
Moses  and  Aaron  forbidden  to  enter  the  land  of  promise ;  and  Eli 
and  David  so  awfully  judged  in  this  life.  And  if  these  things  are 
done  in  the  green  tree,  what  shall  be  done  in  the  dry?  and  if  the 
righteous  are  recompensed  in  the  earth,  how  much  more  the  sinner 
and  the  ungodly ! 

It  would  be  easy  to  trace  the  injury  of  sin  with  regard  to  every 
thing  of  which  the  welfare  of  the  sinner  is  compoundeil.  His  con- 
nexions ought  to  be  dear  to  him.  But  how  does  he  sin  against  these? 
How  does  the  wicked  child  rend  the  heart  of  his  parents,  and  bring 
down  their  gray  hairs  with  sorrow  to  the  grave.  How  does  the  hus- 
band, by  his  vices,  instead  of  providing  for  those  of  his  own  house, 
reduce  the  wife  he  ought  to  love,  even  as  himself,  to  indigence  and 
wretchedness,  and  her  hapless  babes  along  with  her.  What  a  bless- 
ing is  health.  But  hpw  does  he  sin  against  this !  By  intemperance 
and  sensuality  he  is  made  to  possess  the  iniquities  of  his  youth,  which 
lie  down  with  him  in  the  dust.  Envy  is  the  rottenness  of  the  bone?. 
So  are  hatred  and  malice.  And  so  are  all  those  corroding  anxieties 
and  fears  which  those  must  feel  who  have  no  confidence  in  God,  or 
hope  of  heaven.  Reputation  is  desirable,  as  it  enables  us  to  live  in 
the  esteem  of  others,  and  valuable,,  as  it  is  an  instrument  of  useful- 
ness— a  good  name,  says  Wisdom  itself,  is  better  than  great  riches. 
But  who  regards  the  sinner  ?  Who  confides  in  him  ?  What  is  his 
friendship,  or  his  promise?  The  name  of  the  wicked  shall  rot.  A 
wicked  man  is  loathsome,  and  cometh  to  shame.  We  must  be  mea- 
sured and  weighed  by  our  souls.  The  mind  is  the  standard\of  the 
man.    This  is  the  seat  of  happiness  or  misery.    But  he  that  sinneth 


JUNE  13.  247 

against  me,  says  God,  wrongeth  his  own  soul.  Wrongs  it  of  peace 
—for  there  is  no  peace  to  the  wicked.  Wrongs  it  of  liberty  and  plea- 
Fure— for  he  is  in  the  gall  of  bitterness,  and  in  the  bond  of  iniquity. 
Wrongs  it  of  safety— for  the  wrath  of  God  abideth  on  him :  he  is 
condemned  already. 

But  let  not  these  sinners  suffer  in  vain.  They  are  our  martyrs. 
They  die  and  perish  for  us.  Their  loss  should  be  our  gain  j  and  their 
destruction  our  salvation. 

The  first  advantage  we  may  derive  from  an  observation  of  the  sins 
and  sufferings  of  others,  is  the  confirmation  of  our  faith.  And  no- 
thing can  tend  more  to  estabUsh  our  belief  in  the  truth  of  the  Scrip- 
ture, than  to  take  its  declarations  and  decisions,  and  compare  them 
with  the  documents  of  men's  lives.  The  Bible  tells  us  that  the  way 
of  transgressois  is  hard.  That  they  proceed  from  evil  to  evil.  That 
a  little  leaven  leaveneth  the  whole  lump.  That  the  companion  of 
fools  shall  be  destroyed.  That  the  love  of  money  is  the  root  of  all 
evil.  And  he  must  be  blind  that  has  not— seen  this,  as  well  as- 
read  it. 

Another  benefit,  is  gratitude.  When  we  see  the  wicked,  we  see 
what  we  should  have  been,  but  for  preventing  and  distinguishing 
grace.  Who  made  me  to  differ  ?  Have  I  a  heart  of  flesh,  while  they 
are  insensible?  Am  I  light  in  the  Lord,  while  they  are  darkness? 
Am  I  walking  in  the  way  everlasting,  while  destruction  and  misery 
is  in  their  paths  ?  By  the  grace  of  God,  I  am  what  I  am. 

The  observation  should  also  awaken  and  excite  zeal.  Surely  none 
so  much  need  our  compassion,  as  those  who  are  destroying  them- 
selves for  ever.  We  talk  of  doing  good.  What  advantage  can  we 
procure  a  fellow  creature  like  that  godliness,  which  is  profitable  unto 
all  things?  What  enemy  can  we  rescue  him  from,  like  his  lusts  and 
vices  ?  If  we  convert  a  sinner  from  the  error  of  his  ways,  we  save  a 
soul  from  death,  and  hide  a  multitude  of  sins. 

It  should  also  serve  to  wean  us  from  the  present  world.  What  a 
bedlam  it  is !  what  a  sink  of  corruption  !  What  righteous  soul  is  not 
daily,  hourly,  vexed  with  the  filthy  conversation  of  the  ungodly? — 
Thus  the  ear,  the  eye,  the  heart,  is  constantly  sickened.  We  behold 
the  transgressors,  and  are  grieved.  O  that  I  had  in  the  wilderness  a 
lodging-place  of  way-faring  men,  O  that  I  had  wings  like  a  dove, 
for  then  would  I  flee  away,  and  be  at  rest — with  the  spirits  of  just 
men  made  perfect — dwelling  in  love,  and  dwelling  in  God! 

Finally.  Let  us  fetch  from  it,  warnings.  When  Daniel,  address- 
ing Belshazzar,  reminded  him  of  his  father's  pride  and  destruction,  he 
aggravates  his  guilt,  by  saying,  '•'  Thou  knewest  all  this."  When  the 
apostle  mentions  "the  sins  and  plagues  that  Israel  knew,"  he  says, 
"Nov^^  these  things  v/ere  our  examples,  to  the  intent  we  should  not 
lust  after  evil  things,  as  they  also  lusted.  Neither  be  ye  idolaters  a.s 
were  some  of  them ;  as  it  is  written.  The  people  sat  down  to  eat  and 
drink,  and  rose  up  to  play.  Neither  let  us  commit  fornication,  as 
some  of  them  committed,  and  fell  in  one  day  three  and  twenty  thou- 
sand. Neither  let  us  tempt  Christ,  as  some  of  them  ala?  tempted, 
and  were  destroyed  of  serpents.  Neither  murmur  ye,  as  some  of  them 
also  murmured,  and  were  destroyed  of  the  destroyer.  Now,  all  these 
tilings  happened  unto  them  for  ensamples :    and  they  are  written  for 


248  JUNE  14. 

our  admonition,  upon  whom  the  ends  of  the  world  are  come.    Where- 
fore, let  him  that  thinketh  he  standeth  take  heed  lest  he  fall." 

And  surely,  O  my  soul,  if  the  sins  of  others  may  be  rendered  thus 
profitable,  I  ought  to  be  concerned  to  gain  something  from  my  own. 
Let  me  learn  wisdom  from  my  follies ;  and  strength  from  my  weak- 
nes,s ;  and  standing  from  my  falls.  Let  me  see  more  of  my  depra- 
vity; and  put  on  humbleness  of  mind;  and  apply  to  the  Blood  of 
Sprinkling ;  and  never  more  trust  in  my  own  heart,  but  be  strong  in 
the  grace  that  is  in  Christ  Jesus ;  and  be  sober  and  vigilant ;  and  till 
I  am  beyond  the  reach  of  evil,  pray,  "  Hold  thou  me  up,  and  I  shall 
be  safe." 


I 


June  14. — "  Jesus  saith  unto  him,  Have  I  been  so  long  time  with  you,  and 
yet  hast  thou  not  known  me,  Philip  ?" — John,  xiv,  9. 

— He  had  been  with  Philip  and  his  fellow  disciples  corporeally,  for 
the  Word  was  made  flesh  and  dwelt  among  them,  and  they  beheld 
his  glory.  But  his  bodily  presence  was  confined  to  Judea,  and  few 
knew  him  after  the  flesh.  And  soon  he  was  known  so  no  more,  for 
he  was  received  up  into  heaven.  But  it  is  remarkable,  that  while  on 
earth,  ho  evinced  that  his  efficiency  was  not  dependent  on  his  bodily 
presence,  for  he  performed  cures  at  a  distance,  as  we  see  in  the  case 
of  the  nobleman's  son,  and  the  centurion's  servant,  who  w^ere  healed 
by  no  application,  but  simply  by  his  volition,  as  if  to  encourage  the 
belief,  that  when  removed  hence,  he  could  still  operate  here. 

And  if  his  word  is  to  be  relied  upon,  he  is  with  his  people  now. 
What  was  his  promise  to  his  ministers?  to  his  churches ?  to  indivi- 
duals ?  "  Lo !  1  am  with  you  alway,  even  unto  the  end  of  the  Avorld  ?" 
"  Where  two  or  three  are  gathered  together  in  my  Name,  there  am 
I  in  the  midst  of  them."  "  If  a  man  love  me,  he  will  keep  my  words, 
and  my  Father  will  love  him,  and  we  will  come  unto  him,  and  make 
our  abode  with  him."  Therefore  he  has  either  given  promises  which 
he  is  unable  to  fulfill  or  though  now  in  heaven,  he  is  with  his  disci- 
ples on  earth — with  them  specially,  graciously,  spiritually.  Effects 
prove  the  existence  of  the  cause ;  the  operation  of  the  workman  shows 
his  presence ;  and  that  "  Ms  Name  is  near  his  wondrous  v.'orks  de- 
clare." He  has  done  enough  in  the  Christian,  to  demonstrate  that 
he  is  loith  him — and  he  hath  said,  I  will  never  leave  thee,  nor  for 
sake  thee. 

— Yet  he  says  to  Philip,  "  Hast  thou  not  known  me?"  Philip  was 
not  entirely  ignorant  of  him ;  but  he  knew  him  not  sufficiently  ;  he 
knew  him  not  comparatively — he  knew  him  not,  coiisidering  how  he 
might  have  known  him.  And  is  not  this  the  case  with  us  ?  Some 
have  very  little  knowledge  of  any  kind.  They  never  guide  even  the 
common  affairs  of  this  lite  with  discretion.  They  seem  incapable  of 
improvement.  Even  suflfering  does  not  teach  them  wisdom.  "  Ex- 
perience," says  Frankhn,  "  is  a -dear  school ;  yet  fools  will  learn  in  no 
other."    But  many  do  not  learn  even  in  this. 

•  Yet  the  children  of  this  world  are  wiser  in  their  generation  than 
the  children  of  light.  We  live  in  aland  of  vision  ;  we  ha  -e  Sabbaths, 
and  Bibles,  and  religious  ordinances,  and  teachers;  yet  as  to  a  know* 
ledg*^,  of  the  peculiar  truths  of  the  Gospel,  and  the  reality  of  Christian 


JUNE  14.  249 

experience,  numbers  are  as  ignorant  as  lieathens.  "  The  light  shineth 
in  darkne:3.--j  but  the  darkness  comprehendeth  it  not."  Must  we  go 
on  ?  What  do  numy  Christians,  real  Christians,  who  have  long  had 
the  great  Teacher  with  them — what  do  even  they  know?  What  do 
they'know  of  their  own  interest  in  him  ?  Are  they  not  unable  to  de- 
termine what  their  spiritual  condition  is,  and  to  say,  with  Thomas, 
wy  Lord  and  wy  God  ?  How  little  do  they  know  of  his  salvation ! 
How  little  ol  the  glories  of  his  person  I  How  little  of  the  nature  of  his 
dispensations  toward  them;  so  that  they  are  confounded  with  the 
fresh  discoveries  they  make  of  the  evils  of  their  own  hearts ;  perplexed 
whh  their  own  adlictions;  desponding  if  difficulties  multiply,  and 
they  see  no  means  or  way  of  escape ;  and  ready  to  conclude  that  he 
has  shut  out  their  prayers^,  because  he  does  not  immediately  and  sen- 
sibly answer  them  ;  all  A'om  their  knowing  so  little  of  the  mariner  in 
which  he  deals  with  his  people  ! 

Yet  the  defectiveness  of  their  knowledge  is  very  censurable,  espe- 
cially after  long  intimacy  with  him.  Hence  the  apostle  reproaches 
the  llebrews,  "  W^hen  for  the  time  ye  ought  to  have  been  teachers, 
ye  have  need  that  one  teach  you  again,  which  be  the  first  principles 
of  the  oracles  of  God."  Hence  our  Lord  said  to  his  disciples  on  an- 
other occasion,  "  Are  ye  also  yet  without  understanding?"  And  here 
again  he  says,  "  Have  I  been  so  long-  with  you,  and  yet  hast  thou 
not  known  me,  Philip?"  He  had  scarcely  been  three  years  with 
them  then;  and  he  had  very  gradually  developed  himself,  and  kept 
back  many  th-ngs  for  a  future  communication.  Yet  it  was  a  long  pe- 
riod, considering  its  imjX)rUince  and  privileges,  and  always  having 
access  to  him  with  their  inquiries,  and  hearing  his  discourses,  ami 
witnessing  all  his  conduct,  they  ought  to  have  gained  much  more 
than  they  did.  But  they  were  slow  of  heart,  and  made  very  little 
progiess,  as  we  see  by  their  various  mistakes  and  embarrassments. 
Yet  what  right  have  we  to  cast  a  stone  at  them?  How  few,  how 
poor,  how  wretched,  have  been  our  attainments  !  And  yet  he  has 
men  much  longer  with  many  of  us — ten — twenty — forty  years — 
abouadiiiir  too  v/iih  every  assistance.  Four  things  ought  to  make  us 
blush  at  the  thouglit  of  this. 

First.  The  iiecerv^ity  and  value  of  the  knowledge  w^e  have  made 
eo  little  v>rofioie:icv  in.  How  much  depends  upon  it,  our  usefulness, 
our  (vjj.-eiVHt'.o;!  fVoni  error,  our  peace  and  comfort,  and  our  progress 
in  the  divine  life;  for  though  we  may  grow  in  knowledge  without 

frowiuiT  in  gni'.-e,  v»'e  cai'.not  groAV  in  grace  wiihout  growing  in 
n  )wle;'ive.    U^.-rgion  does  not,  act  upon  us  mechanically,  but  moral- 
ly ;  /.  e.  tln-ouir!>  just  views  an;]  motive?-. 

Secondly.  Some  h;l^•e  made  llir  greater  advancement  in  much  .ess 
time,  and  with  very  iiirerior  ;idvantages.  They  set  out  long  after, 
but  they  soon  passt-d  us  on  the  road.  The}''  have  had  very  little  pious 
intercourse,  •i.ul  [y-vvi  sel-.inin  heard  a.  Gospel  sermon.  Yet  when  we 
converse  wtli  them,  and  pffi  them  in  the  relations,  duties,  and  trials 
ol  life — how  muc'i  below  iheni  must  we  ie.e!. 

Thirdly.  Os-r  ol^li'j'Mt^oits  arid  respoiisibility  rise  with  our  means 
and  oppo:iu:;it'M-v.  What  an.  ad vanlajxe  are  pious  relations!  What 
a  privilege  is  a  Gospel  ministry!    What  a  precious  talent  is  time! 


260  JUNE  15. 

Where  is  conscience,  while  we  look  at  our  improvement  of  all  theec  ? 
Where  much  is  given  much  will  be  required. 

Lastly.  Our  unprofitableness  is  the  subject  of  divine  disappoint- 
ment and  complaint.  "What  could  have  been  done  more  to  my 
vineyard  that  I  have  not  done  in  it  ?  Wherefore,  when  I  lool:ed  that 
it  should  bring  forth  grapes,  brought  it  forth  wild  grapes?^'  The 
thought  of  displer^sing  and  dishonoring  him  is  nothing  to  some.  But 
shall  we  provoke,  and  grieve  his  Holy  Spirit?  Can  we  who  love  him, 
and  know  what  he  has  done  for  us,  can  we  be  insensible  to  the  Sa- 
vior's decision?  "  Herein  is  my  Father  glorified,  that  ye  bear  much 
fruit ;  so  shall  ye  be  my  disciples  ?" 

What  remains,  but  that  we  admire  and  adore  the  patience  of  Him 
who  still  bears  with  us,  though  we  have  so  often  constrained  him  to 
ask,  "  How  long  shall  I  be  with  you  ?  how  long  shall  I  suffer  you  ?" 
And  let  us  search  and  try  our  ways,  and  turn  again  unto  the  Lord. 
Let  us  guard  against  indecision  and  sloth.  Let  us  be  diligent  in  the 
use  of  all  the  means  of  religious  improvement.  Let  us  not  cease  to 
pray  that  we  may  be  "  filled  with  the  knowledge  of  his  will,  in  all 
wisdom  and  spiritual  understanding.  That  we  may  walk  worthy  of 
the  Lord  unto  all  pleasing,  being  fruitful  in  every  good  work,  and 
increasing  in  the  knowledge  of  God." 

"  Then  shall  we  know,  if  we  follow  on  to  know  the  Lord.  His 
going  forth  is  prepared  as  the  morning.  And  he  sliall  come  unto  us 
as  the  rain,  as  the  latter  and  former  rain  unto  the  earth." 


June  15. — "  When  the  Most  High  divided  the  nations  their  inheritance, 
when  he  separated  the  sons  of  Adam,  he  set  the  bounds  of  the  people  ac 
cording  to  the  number  of  the  children  of  Israel." — Deuteronomy,  xxxii,  8. 

This  is  an  important  and  interesting  communication,  and  it  sup 
plies  us  with  two  facts.  First.  That  God  originally  divided  the  na- 
tions their  inheritance.  When,  after  the  deluge,  he  gave  the  new 
earth  to  the  children  of  men,  he  did  not  throw  it  in  among  them,  so 
to  speak,  for  a  kind  of  scramble,  that  each  might  seize  what  he  could  ; 
but  he  assigned  them  their  several  portions,  that  the  discontented 
might  not  invade  the  peaceful,  nor  the  mighty  prey  upon  the  weak. 
God  permits  what  he  does  not  approve ;  but  nothing  can  be  more  con- 
trary to  his  design  and  pleasure,  than  for  powerful  states  to  invade 
and  incorporate  little  ones.  And  the  crime  generally  punishes  itself. 
Such  unjust  and  forced  accessions  add  nothing  to  the  safety,  strengtli, 
or  happiness  of  the  acquirers,  but  become  sources  of  uneasiness,  cor- 
ruption, and  revolt ;  so  difficult  is  it  to  suppress  old  attachments  and 
patriotical  instincts  that  are  almost  equal  to  the  force  of  natuie.  Paul 
justifies  the  sentiment  of  Moses,  "He  hath  made  of  one  blood  all  na- 
tions of  men  for  to  dwell  on  all  the  face  of  the  earth,  and  hath  de- 
termined the  times  before  appointed,  and  the  bounds  of  their  habita- 
tion, that  they  should  seek  the  Lord,  if  haply  they  might  feel  after 
him,  and  find  him,  though  he  be  not  far  from  every  one  of  us." 

Secondly.  In  the  arrangement  of  the  limits  and  conditions  of  man- 
kind, He  had  an  especial  reference  to  the  future  common\vealth  of 
Israel.  For  they  were  by  far  the  most  important  detachment  of  the 
human  race.    They  were  the  Lord's  portion,  and  the  lot  of  his  inhe- 


JUNE  15.  251 

ritance.  They  were  the  depositaries  of  revealed  rehgion.  The  lieirs 
of  the  righteousness  which  is  by  faith.  To  them  pertained  the  adop- 
tion, and  the  glory,  and  the  Covenant,  and  the  giving  of  the  Law, 
and  the  services  of  God,  and  the  promises ;  theirs  were  the  fathers, 
and  of  them,  as  concerning  the  flesh,  Christ  came.  We  cannot  trace 
this  fact  perfectly  lor  want  of  more  materials,  and  we  know  not  all 
the  purposes  of  God  in  making  and  keeping  the  Jews  a  peculiar  body ; 
otherwise  we  should  clearly  see  how  all  the  dispensations  of  God  cor- 
responded to  their  privileged  destination.  One  thing  is  to  be  observed. 
They  were  not  intended  to  engross  the  divine  favor,  but  to  be  the  me- 
diums and  diffusers  of  it.  They  were  not  only  to  be  blessed,  but  to 
be  blessings.  Hence  their  being  placed  in  the  midst  of  the  earth, 
that  from  them  knowledge  might  be  derived,  and  pro^lytes  to  re- 
vealed religion  might  be  made;  and  that,  in  the  fullness  of  time,  out 
of  Zion  might  go  forth  the  Law  and  the  Word  of  the  Lord  from  Je- 
rusalem, and  that  the  great  Supper,  as  our  Lord  calls  it,  and  which 
was  designed  for  the  whole  family  of  Adam,  might  be  spread  in  the 
middle  of  the  earth,  and  be  accessible  to  all. 

While  we  here  see  that  there  is  nothing  like  chance  in  the  govern- 
ment of  the  world,  there  is  what  may  be  called  a  peculiar  providence 
in  particular  instances.  And  here  we  cannot  help  thinking  of  oui 
own  country.  No  country  on  earth  bears  such  a  comparison  with 
Judea  in  privilege  and  design.  Its  appropriation  and  appointment 
will  account  for  its  preservation,  and  emerging  from  difficulties  which 
seemed  likely  to  swallow  it  up.  And  when  we  consider  what  it  is, 
and  what  it  more  than  promises  to  be,  we  can  find  reason  for  its  insu- 
lar situation,  its  government,  laws,  and  commerce ;  its  talent,  and 
learning,  and  influence,  and  dominion.  We  are  a  sinful  people,  but, 
as  "  the  new  wine  is  found  in  the  cluster,  and  one  saith,  Destroy  it 
not,  for  a  blessing  is  in  it ;  so,  says  God,  will  I  do  for  my  servants' 
eakes,  that  I  may  not  destroy  th^m  all."  We  cannot  approve  of  every 
thing  we  have  done,  especially  in  the  West  and  East  Indies;  but  we 
cannot  be  ignorant  that  God  is  overruling  it  for  good,  and  has  endi 
in  view  far  beyond  slave-holders  and  mercantile  companies,  and 
statesmen.  We  have  fought,  and  we  have  conquered,  but  the  negro 
is  instructed,  and  the  captive  is  made  free,  and  openings  are  made 
and  occupied  for  the  spread  of  the  Gospel. 

The  economies  of  heaven  on  earth  have  always  been  regulated  by 
one  end — the  cause  of  the  Messiah;  and  could  we  view  things  as 
God  does,  v/e  should  perceive  how  all  the  revolutions  of  the  world^ 
the  changes  of  empire,  the  successes  or  defeats  of  haughty  worms, 
have  affected  this  cause,  immediately  or  remotely,  in  a  way  of 
achievement  or  preparation,  or  purification,  or  increase;  of  solidity  or 
diffusion  ;  and  that  all  things  are  going  on,  not  only  consistently  with 
it,  but  conducively  to  it.  For,  says  the  Ruler  over  all,  "  I  have  sworn 
by  myself,  the  word  is  gone  out  of  my  mouth  in  righteousness,  and 
shall  not  return,  that  unto  me  every  knee  shall  bow,  every  tongue 
shall  swear." 

And,  O  Christian,  there  is  a  special  providence  over  thee.  The 
hairs  of  thy  head  are  all  numbered.  One  thing  regulates  all  that  be- 
falls thee,  all  the  dark,  as  well  as  the  clear— all  the  painful,  as  well  as 
the  cheerful — thy  spiritual— thy  everlasting  welfare.    "  For  we  know 


252  JUNE  16. 

that  all  things  work  together  for  good  to  them  that  love  God,  to  them 
that  are  the  called  according  to  his  purpose." 


June  16. — "  Thy  loving-kindness  is  before  mine  eyes." — Psalm  xxvi,  3. 

And  it  will  be  well  to  follow  David,  and  to  keep  the  I'oving-kLtjdness 
of  God  before  our  eyes  also.    And  this  should  be  done  four  ways. 

First.  As  a  subject  of  contemplation.  The  mind  will  be  active,  and 
it  is  our  wisdom  to  regulate  and  sanctify  our  thoughts.  Isaac  went 
out  into  the  field  at  eventide  to  meditate,  and  we  may  infer  the  nature 
of  his  reflections  from  his  character.  David  said.  My  meditation  of 
him  shall  be  sweet.  How  precious  are  thy  thoughts  unto  me,  O  God  ! 
How  great  is  the  sum  of  them  !  People  complain  of  the  difficulty  they 
feel  in  fixing  their  minds ;  but  the  duty  would  become  easier  by  use 
— and  surely  they  can  never  be  at  a  loss  for  a  theme.  Let  them  take 
his  loving-kindness  and  set  it  before  their  eyes.  Let  them  observe  it 
as  it  appears  in  the  promises  of  his  word  ;  in  the  history  of  his  church ; 
in  their  own  experience.  And  let  them  pass  from  the  instances  of 
his  loving-kindness  to  the  qualities  of  it,  and  dwell  i.pon  its  earliness, 
and  fullness,  and  extensiveness,  and  seasonableness,  and  constanc}^ 
"  Whoso  is  wise,  and  will  observe  these  things,  even  they  shall  un- 
derstand the  loving-kindness  of  the  Lord." 

Secondly.  As  the  source  of  encouragement.  How  often  shall  vcq 
need  this !  We  shall  feel  our  want  of  it  under  a  sense  of  our  guilt, 
and  unworthiness,  and  continued  imperfections;  and  nothing  short  of 
the  exceeding  riches  of  his  grace,  in  his  kindness  toward  us  by  Christ 
Jesus,  will  be  able  to  relieve  us.  But  this  will  relieve  us,  and  effect- 
ually too.  It  will  give  us  everlasting  consolation,  and  good  hope 
through  grace,  and  boldness  and  access  with  confidence  by  the  faith 
of  him.  And  it  will  do  all  this  without  reconciling  us  to  our  sins,  or 
even  our  infirmities — j^ea,  it  will  make  us  lament  our  deficiencies  the 
more,  grieving  that  we  serve  him  so  little  who  loves  us  so  much. 
We  shall  want  it  in  onr  afflictions.  And  who  can  hope  to  escape 
these  in  a  vale  of  tears'?  Now  nothing  is  so  desirable  in  our  suffer- 
ings as  to  see,  not  only  the  hand  but  the  Jd7idncss  of  God  in  them. 
For  often  they  look  like  the  effects  of  his  wrath,  and  we  tremble  under 
them,  and  cry,  "  Do  not  condemn  me.  I  could  bear  these  trials,  if  I 
thought  they  were  only  the  strokes  of  a  father's  rod,  and  sent  in  love." 
And  they  are  sent  in  love.  They  are  only  the  strokes  of  a  Father's 
red,  laid  hold  of  with  reluctance,  and  laid  aside  with  pleasure. 

Thirdly.  As  an  excitement  to  praise.  It  is.  afflicting  to  think  how 
little  the  'loving-kindness  of  God  is  acknowledged  by  those  who  are 
constantly  partaking  of  it.  How  lamentable,  says  Leighton,  is  it,  that 
a  world,  so  llill  of  God's  mercy,  should  be  so  empty  of  his  glory.  Oh, 
eays  David,  again  and  again,  Oh  that  men  would  praise  the  Lord  lor 
his  goodness,  and  for  his  wonderful  works  to  the  children  of  men! 
Were  there  not  ten  lepers  cleansed?  hut  wliere  are  the  nine?  Did 
evenHezekiah  render  according  to  the  benefits  done  him  ?  And  are 
we  better  than  they  ?  And  whence  is  it  that  we  feel  so  little  the  ob- 
ligations we  are  under  to  the  God  of  our  mercies?  Because  the  mer- 
cies of  God  are  so  little  remarked  and  remembered  by  us.  Nothing 
can  impress  us  when  it  is  out  of  our  minds  and  thoughts.    Therefore, 


JUNE  17.  253 

Bays  David,  "  Bless  the  Lord,  O  my  soul,  and  forget  not  all  his  bene- 
fits." At  the  moment  when  God  appears  ibr  us,  we  are  sensible  ofhis 
goodness,  and  speak  well  of"  his  name ;  but  like  the  Jews,  we  soon 
lorget  his  works,  and  the  wonders  which  he  has  shown  us.  AVe  in- 
scrTbe  our  alHictions  upon  a  rock,  and  the  characters  remain — we  write 
our  mercies  in  the  sand  of  the  sea  shore,  and  the  first  wave  of  trouble 
washes  them  out. 

Lastly.  We  should  keep  his  loving-kindness  before  our  eyes  as  an 
example  for  imitation.  The  Scripture  calls  upon  us  to  be  followers  or 
God  as  dear  children.  But  in  what  7  His  moral,  and  not  his  natural 
perfections.  We  may  wish  to  resemble  him  in  power  and  indepen- 
dence, and  to  be  as  gods,  knowing  good  and  evil.  But  we  are  to  be 
concerned  to  reverence  Him,  not  as  the  greatest,  but  as  the  best  of 
beings — to  be  faithful  as  he  is  faithful,  to  be  holy  as  he  is  holy — to  be 
patient,  and  forgiving,  and  kind,  like  him.  "  I  say  unto  you,  Love 
your  enemies;  bless  them  that  curse  you;  do  good  to  them  that  hate 
you ;  and  pray  for  them  which  despitefully  use  you,  and  persecute 
you ;  that  ye  may  be  the  children  of  your  Father  which  is  in  heaven ; 
for  he  maketh  his  sun  to  rise  on  the  evil  and  on  the  good,  and  sendeth 
rain  on  the  just  and  on  the  unjust."  Be  ye  therefore  merciful,  even 
as  your  Father  which  is  in  heaven  is  merciful. 

You  would  do  well  to  keep  in  view  some  of  your  fellow  creatures, 
who  feel  that  it  is  more  blessed  to  give  than  to  receive.  Think  of  a 
Howard,  a  Thornton.  But  in  Him  the  fatherless  findeth  mercy.  God 
is  love.  We  cannot  equal  him.  But  it  is  our  happiness  to  resemble. 
He  that  dwelleth  in  Love,  dwelleth  in  God,  and  God  in  him.  "Put 
on  therefore,  as  the  elect  of  God,  holy  and  beloved,  bowels  of  mercies, 
kindness,  humbleness  of  mind,  meekness,  long  suffering,  forbearing 
one  another,  and  forgiving  one  another,  if  any  man  have  a  quarrel 
against  any  :  even  as  Christ  forgave  you,  so  also  do  ye.  And  above 
aU  these  things,  put  on  charity,  which  is  the  bond  of  perfectness." 


June  17. — "  The  breath  of  our  nostrils,  the  Anointed  of  the  Lord,  was 
taken  in  their  pits,  of  whom  we  said,  Under  his  shadow  we  shall  live  among 
the  Heathen." — Lamentations,  iv,  20. 

Some  commentators  suppose  that  these  words  are  intended  to  apply 
to  the  Savior.  We  see  no  ground  for  this.  Others  imagine  that 
there  may  be  a  reference  to  him  under  the  case  of  Zedekiah.  How- 
ever this  may  be,  the  passage  may  be  used — not  to  prove  any  doc- 
trine, but  to  remind  us  of  several  things  pertaining  to  the  Lord  Jesus, 
and  fully  established  in  the  Scriptures  of  Truth. 

—Such  as  his  office — ''  The  anointed  of  the  Lord."  The  very 
meaning  of  the  word  Messiah  in  the  Old  Testament,  and  of  Christ  in 
the  New.  Prophets,  priests,  and  kings,  were  anointed  at  their  con- 
"secration.  He  was  all  these;  and  therefore  he  is  said  to  be  anointed 
with  the  oil  of  gladness,  above  his  fellows.  Here  the  term  imports 
majesty ;  and  he  is  the  King  of  glory,  the  King  of  saints,  the  King 
of  natiop.s — "  With  my  holy  oil  have  I  anointed  him" 

— Such  is  tlie  estimation  in  which  he  is  holden  by  his  subjects — 
"  The  bnreath  of  our  nostrils."  He  is  not  so  regarded  by  others.  The 
world  knew  him  not.     The  Jews  received  him  not.    He  is  now,  as  to 


254  JUNE  17. 

the  multitude,  despised  and  rejected  of  men.  This  was  the  case  once 
with  his  own  people.  They  acknowledge  it ;  and  look  back  with 
Bhame  and  sorrow  upon  a  period — and  with  some  of  them  it  was  a 
long  period — during  which  he  had  no  form  or  comeliness,  nor  any 
beauty  that  they  should  desire  him.  But  he  has  been  revealed  in 
them.  And  now  he  appears  fairer  >han  the  children  of  men,  and 
altogether  lovely.  Faith  makes  him  precious.  He  is  their  righteous- 
ness and  strength;  their  glory  and  joy;  all  their  salvation  and  all 
their  desire.  We  may  be  excessive  in  our  attachment  to  a  creature ; 
but  we  can  never  think  too  highly  of  H-i<ni.  It  was  Idolatry  in  these 
Jews  to  call  their  prince  the  breath  ofwheir  nostrils;  but  Jesus  is 
really  and  absolutely  so  to  us.  How  d«ar  I  How  important !  How 
indispensable! 

"This  fleslj^of  j^iine  miglrt  i(?^irn  as  soon 

"  To  live,  yef  part  with  all  my  blood ; 
"  To  breathe  wiien  vital  aifis.gorie, 

"  Or  thrive  audsrow  withgut  my  food." 

'  -  -Such  is  their  expectationl^-om  Hirr^"  Of  whom  we  said.  Under 
his  shadow  we  shall  live  amoj^  the  IMarthen."  The  Israelites  were 
literally  among  the  Heathen,  surround6dja§  they  were  with  the  Gen- 
tile nations.  This  was  also  the  case  witMhe  first  Christians.  Yea, 
tlVey  were  not  only  encompassed  by  them,  but  intermixed  with  them. 
In  one  house  dwelt  an  Idolater;  in  the  next  a  ^vorshipper  of  God.  A 
Pagan  and  a  Christian  labQ^ed  together  m  the  same  field,  or  the  same 
manufactory.  We  should  not  undefVaJue  the  outward  advantages 
of  Christianity.  How  much  more  privileged  are  we,  than  our  mis- 
sionary brethren  !  They  live  ijnder  his  sliadow — but  it  is  among  the 
Heathen  !  While  we  have  our  sabbaths,  and  temples,  and  preachers, 
and  our  fellow  Christians,  with  whom  wejthke  sweet  counsel  together. 
Though  there  are  no  heathens  among  As,  nominally,  and  as  to  dis- 
pensafion,  yet  there  are  sonnpAvho  know  nothing  doctrinally :  and 
many  who  know  nothing  spiat^aally^' inany  who  are  without  God  in 
the  world,  and  who  hate  and'oppose,  as  far  as  they  are  allowed,  the 
religion  we  experience.  Ai>d',  how  often  is  a  righteous  soul  vexed 
with  the  conversation  of  the  ungodly,' and  constrained  to  sigh,  "  Wo 
is  me,  that  I  dwAll  in  Mesech!"  But  A^4latever  be  the  disadvantages 
of  our  condition,  there  is  a  sHadow — and  his  shadow — under  which 
we  can  lire!  A  shadow  frohi  the  heat— not  the  shadow  of  a  summer 
cloud  only ;  but  of  a  great  rock  in  a  weary  land  :  the  shadow  of  a 
tree  yielding,  not  only  shade,  but  fruit,  according  to  the  acknow- 
ledgment of'^the  Church—"  Fsat  down  under  his  shadow  with  great 
delight,  and  his  fruit  was  sweet  to  my  taste."  So  it  is  said,  "  They 
that  dwell  under  His  shadojy  shall  return ;  they  shall  revive  as  the 
corn,  and  grow  as  the  vine:  the  scent  thereof  shall  be  as  the  wine  of 
Liebanon.''^His  shadow  means  protection,  and  all  the  blessings  of  his 
empire.  The  reign  of  some  rulers  is  like  the  shadow  of  a  vulture  over 
the  bird  of  pi-ey ;  or  as  a  hurricane  over  the  flooded  meadow,  and  the 
stripped  forest— but  let  the  children  of  Zion  be  joyful  in  their  King. 
Blessed  are  all  they  that  put  their  trust  in  him. 

—Such  is  his  apprehension  or  suffering—"  He  was  taken  in  their 
pits."  They  watched  him,  and  persecuted  him,  through  life.  At 
kngth  he  was  betrayed  into  the  hands  of  his  enemies ;  and  they  in- 


JUNE  18.  255 

feoilted  him,  and  crucified  him,  and  laid  him  in  tlie  grave.  Then  his 
disciples  said,  "  We  trusted  that  it  had  been  he  which  should  have 
redeemed  Israel " — "  The  breath  of  our  nostrils,  the  Anointed  of  the 
Lord,  was  taken  in  their  pits,  of  whom  we  said,  Under  his  shadow 
shall  we  live  among  the  Heathen." 

— But  here  correspondence  becomes  contrast.  No  type,  no  image, 
no  illustration,  can  do  justice  to  him  :  and  when  examined,  it  will  al- 
ways be  found  to  teach  more  by  unlikeness,  than  b}'  conformity.  Zc- 
dckiah's  subjects  had  their  hopes  disappointed  and  destroyed  by  his 
arrest :  and  Avhen  carried  away,  and  imprisoned  at  Babylon,  he  could 
no  longer  defend  or  comfort  them.  But  Jesus  is  our  liope,  notwith- 
standing his  apprehension  and  death — yea,  and  in  consequence  of  it. 
He  is  made  perfect  through  sufferings.  And  thus  it  is  that  he  brings 
many  sons  unto  glory.  When  he  fell  into  the  hands  of  his  enemies, 
they  thought  they  had  now  completely  succeeded.  But  their  triumph 
was  short.  He  fell :  but  in  dying  he  overcame.  And  then  Avas  the 
judgment  of  this  world,  and  then  was  the  Prince  of  this  world  cast 
out.  We  therefore  glory  in  his  cross,  because  he  here  becomes  the 
Author  of  eternal  salvation.  He  died  for  us,  and  rose  again  ;  and  be- 
cause he  lives,  we  shall  live  also. 

— Let  us,  then,  live  under  his  shadow — ^^securely  live ;  nobly  live ; 
joyfully  live — not  only  having  life,  but  having  it  more  abundantly. 

— And  let  us  invite  others  to  come,  and  share  with  us.  "  In  that 
day  shall  ye  call  every  man  his  neighbor  under  the  vine,  and  under 
the  fig-tree." 


June  18. — "After  these  things  Paul  departed  from  Athens,  and  came  to 
Corinth;  and  found  a  certain  Jew  named  Aquila,  born  in  Pontus,  lately  come 
from  Italy,  with  his  wife  Priscilla ;  (hecause  that  Claudius  had  ordered  all 
Jews  to  depart  from  Rome ;)  and  came  unto  them.  And  because  he  was  of 
the  same  craft,  he  abode  with  them,  and  wrought :  for  by  their  occupation 
they  were  tent-makers." — Acts,  xviii,  ] — 3. 

AauiLA.  and  Priscilla  were  persons  of  great  religious  excellence. 
They  are  often  mentioned  with  commendation  in  the  Epistles,  as 
well  as  in  the  Acts  of  the  apostles,  especially  where  Paul  says  to  the 
Romans,  "  Greet  Priscilla  and  Aquila,  my  helpers  in  Christ  Jesus, 
who  have  for  my  life  laid  down  their  own  necks;  unto  whom  not  only 
I  give  thanks,  but  also  all  the  churches  of  the  Gentiles."  They  were 
born  in  Pontus,  they  then  resided  in  Italy,  and  Avere  noAV  in  business 
at  Corinth.  Hither  they  had  been  driven  by  an  imperial  decree,  and 
probably  thought  hard  of  the  measure  that  banished  them.  But  in 
consequence  of  this  trial  they  became  acquainted  Avith  Paul,  and  had 
him  for  their  guest, their  friend,  and  companion.  And  Avhat  a  com- 
panion must  a  man  of  his  talents  and  grace  have  been !  And  Avhat 
an  advantage  must  they  have  derived  from  his  morning  and  evening 
devotions !  and  his  example  !  and  his  constant  conversation  !  Surely 
they  Avould  acknowledge.  It  is  good  for  us  that  Ave  have  been  afl^licted. 

The  lives  of  some  have  been  very  changeable,  and  in  their  remo- 
vals, contrary  to  a  disposition  to  enjoy  a  fixed  and  permanent  dAvell- 
ing,  they  have  been  ready  to  murmur  and  complain.  But  nothing 
occurs  by  chance ;  and  all  the  Avays  of  the  Lord  are  mercy  and  truth 
to  those  that  fear  him.    Let  such  remember  that  they  know  not  AA'hat 


2oQ  JUNE  18. 

designs  God  has  to  accomplish  by  events  of  this  nature,  either  with 
regard  to  themselves  or  their  conneciions.  Let  them  also  reflect  that 
this  is  not  their  rest,  and  view  every  present  residence  as 

"  Preliminary  to  the  last  retreat." 

In  proportion  as  w^e  look  after  a  better  country,  and  realize  it  as  our 
own,  all  earthly  situations  will  be  alike  inditlerent  to  us — yea,  we 
Bhall  find  each  of  them  none  other  tJian  the  house  of  God,  and  the 
gate  of  Heaven. 

Paul  not  only  lodged  v>^ith  them  but  wrought ;  for  they  were  of  the 
eame  occupation  with  himself  For  though  he  had  been  educated  at 
the  feet  of  Gamahel,  he  had  been  bred  to  the  craft  of  tent-making. 
The  Jews  were  accustomed  to  give  their  sons  a  calling,  whatever 
was  their  condition  in  life,  Avisely  considering  it  a  prevention  of  idle- 
ness, a  security  from  temptation,  and  a  resource  in  accidental  indi- 
gence. Hence,  of  their  doctors,  one  was  surnamed  Rabbi,  the  shoe- 
maker; another,  the  baker;  another,  the  carpenter.  Bicaut  says,  the 
Grand  Seignior,  to  whom  he  was  ambassador,  Avas  taught  to  make 
wooden  spoons.  Is  this  degrading?  Seneca  says,  he  would  rather 
be  sick,  and  confined  to  his  bed,  than  be  unemployed.  Adam  and  Eve 
w^ere  placed  in  the  garden  to  dress  and  to  keep  it.  And  our  Savior 
declined  not  working  at  his  supposed  father's  business.  Paul,  the 
chief  of  tlie  apostles,  was  not  ashamed  of  labor.  But  as  a  man  of 
taste  and  learning  he  must  have  been  fond  of  reading,  and  he  desired 
Timothy  to  bring  iiira  his  books  and  parchments.  It  seems,  therefore, 
strange,  that  his  friends  should  not  have  indulged  him  w^th  leisure 
and  ent're  freedom  for  his  office  also,  by  exempting  him  from  manual 
toil.  The  workman  is  worthy  of  his  hire ;  and  this  he  always  claimed 
as  a  right,  contending  that  tliey  who  preached  the  Gospel  should  live 
of  the  Gospel;  adding,  also,  that  no  man  who  warreth  entangleth 
himself  with  the  affairs  of  this  life. 

But  a  right  is  sometimes  to  be  given  up,  and  there  is  no  general 
rule  but  allows  of  exceptions.  Priscilla  and  Aquila  were  not  rich, 
and  would  lament  their  inability  to  do  more  for  their  illustrious  guest. 
And  he  had  an  independence  of  mind,  and  seeing  these  worthy  peo- 
ple themselves  laboring  to  gain  a  livelihood,  he  would  not  be  burden- 
some, but  pay  for  his  accommodations.  And  they  are  mean  souls 
wiio  will  endure  to  be  supported  by  the  alms,  and  especially  the  in- 
dustry of  others,  when  their  own  hands  are  sufficient  for  them.  They 
who  will  not  work  should  not  eat.  In  a  word,  Paul  knew  the  infancy 
of  the  cause,  and  was  acquainted  with  all  the  circumstances  of  the 
case,  and  acted,  we  may  be  assured,  with  wisdom  and  prudence. 
Yet  his  conduct  displayed  the  noblest  self-denial  and  zeal. 

There  are  two  places  in  which  he  refers  to  his  working.  The  first 
Ehows  the  degree  in  which  he  toiled  often,  alter  teaching,  sitting  up 
late  at  night.  "  Ye  remember,  brethren,  our  labor  and  travail,  for 
we  labored  m'g'hi  and  day,  because  we  would  not  be  chargeable  unto 
you."  The  second  tells  us  that  his  aim  was  not  only  to  support  him- 
self, but  to  be  able  to  succor  others.  "  Ye  yourselves  know  that  these 
hands  have  ministered  to  my  necessities,  and  to  iheni  that  were  with 
me."  What  a  soul  had  this  man  !  And  liow  well  could  he  add,  "  I 
have  showed  you  all  things,  hovv  that  so  laboring  ye  ought  to  support 


JUNE  19.  267 

the  "weakj  and  to  remember  the  words  of  the  Lord  Jesus,  how  he  said, 
It  is  more  blessed  to  give  than  to  receive.-' 


June  19. — "  Be  strong  in  the  grace  that  is  in  Christ  Jesus." — 2  Tim.  ii,  I. 

We  may  have  this  grace,  and  not  be  strong  in  it.  The  reahty  is 
one  thing ;  the  degree  is  another.  We  read  of  weak  faith,  as  well  a^ 
of  strong  faiih.  There  are  lambs  in  our  Shepherd's  fold  as  well  as 
sheep ;  and  in  our  Father's  house  there  are  little  children  as  well  as 
young  men.  But  while  there  is  in  religion  an  infancy  which  is  na- 
tural and  lovely,  there  is  also  another  which  is  unlooked-for  and  offen- 
sive— it  is  the  effect  of  relapse.  It  is  not  of  the  beginning  of  the  divine 
lite,  but  of  an  after  period  the  apostle  speaks,  when  reproving  the 
Hebrews,  he  says,  "  Ye  are  become  such  as  have  need  of  milk,  and 
not  of  strong  drink."  We  must  not  despise  the  day  of  small  things. 
The  Savior  himself  does  not  break  the  bruised  reed,  nor  quench  the 
smoking  flax,  but  he  is  concerned  to  bring  forth  judgment  unto  vic- 
tory. And  while  the  feeble-minded  are  to  be  comforted,  the  slothful 
10  be  stimulated ;  and  all  are  to  be  kept  from  "  settling  upon  their  lees." 

Every  thing  shows  how  necessary  it  is  to  be  str-ong  in  the  grace 
that  is  in  Christ  Jesus.  Your  dangers  require  it.  These  are  to  be 
found  in  all  the  relations,  offices,  conditions,  and  circumstances  of  life. 
Your  passions  are  not  wholly  mortified.  There  is  the  sin  that  yet 
dwelleth  in  you.  The  world  lieth  in  wickedness,  and  you  are  passing 
through  it.  Your  adversary,  the  devil,  goeth  about  seeking  whom  he 
may  devour.  How  much  depends  upon  one  lapse !  And  did  not 
Abraham  equivocate?  and  Moses  speak  unadvisedly?  and  Peter 
deny  his  Lord  ?  And  what  says  all  this?  but,  Be  strong  in  the  grace 
that  is  in  Christ  Jesus. 

— Your  duties  require  it.  You  have  a  family,  and  with  your  house 
you  are  to  serve  the  Lord.  You  have  a  calling;  and  in  this  you  are 
to  abide  with  God.  You  have  the  exercises  of  devotion,  in  which  you 
are  to  worship  God  in  Spirit  and  in  truth. '  You  have  to  walk  by 
faith,  and  not  by  sight.  You  are  to  have  your  conversation  in  heaven, 
while  every  thing  conspires  to  keep  you  down  to  earth. 

— Your  usefulne-ss  requires  it.  Your  are  not  to  live  to  3^ourse]ves, 
but  to  him  that  died  for  you  and  rose  again.  You  are  to  look,  not  en 
youi  own  things,  but  also  on  the  things  of  others.  You  are  to  walk 
m  wisdom  toward  them  that  arc  without,  and  endeavor  to  w-in  souls. 
You  are  to  do  good  a.g  you  have  opportunity  unto  all  men,  especially 
unto  those  that  are  of  the  household  of  faith. 

— Your  trials  require  it.  Who  but  must  reckon  upon  these  in  a 
vale  of  tears  ?  And  if  you  faint  in  the  day  of  adversity,  your  strength 
is  small.  To  glorify  God  in  the  fires,  and  to  recommend  religion°by 
its  supports  and  comforts,  when  every  tiling  else  fails,  demand  no 
email  share  of  grace. 

— Your  consolations  require  it.  Consolations  are  not  only  delight- 
ful, but  they  are  even  of  practical  importance  in  religion.  'Thej°en- 
large  the  heart  and  enliven  zeal,  and  embolden  courage,  and  wean 
from  the  workh  And  you  read  of  a  peace  that  passeth  all  under- 
standing !  and  a  joy  that  is  unspeakable  and  full  of  glory !  Yet  what 
do  BDme  of  you  know  of  these?   More  grace  would'bring  more  evi 


258  JUNE  20. 

dence,  and  raise  you  more  above  your  fears  and  depressions.  If  ye 
will  not  believe,  surely  ye  shall  not  be  established. 

— Death  requires  it.  Other  events  may,  but  this  must  occur.  It  is 
a  melancholy  day  to  those  that  have  no  God,  and  a  very  serious  one 
to  those  who  have.  To  think  of  it,  to  meet  it,  with  triumph,  or  even 
with  confidence,  will  not  this  call  for  more  grace  than  you  now  pos- 
sess? And  what  is  the  language  of  all  these  demands?  Despond! 
No — but  be  strong  in  the  grace  that  is  in  Christ  Jesus.  Without 
Him  you  can  do  nothing ;  but  thi-ough  his  strengthening  of  you,  you 
can  do  all  things. 

Rest  not,  therefore,  in  any  present  attainment  Like  Paul,  forget 
the  things  that  are  behind,  and  reach  forth  unto  those  that  are  before. 
It  is  to  be  lamented  that  we  are  easily  dissatisfied  where  we  ought 
to  be  content,  and  content  where  we  ought  to  be  dissatisfied.  In  tem- 
poral matters  we  should  have  our  conversation  without  covetousness, 
and  be  content  with  such  things  as  we  have ;  but  here,  alas !  we  are 
avariciously  anxious.  And  though  three  feet  are  enough  for  us  in 
the  cradle,  and  seven  in  the  grave,  nothing  will  hardly  satisfy  us  be- 
tween. But  in  spiritual  things,  with  what  trifling  acquisitions  are 
we  contented !  Yet  here  it  is  even  our  duty  to  be  covetous,  to  be  am- 
bitious !  And  as  before  us*  lies  an  infinite  fullness,  and  we  are  not 
straitened  in  our  resources,  let  us  not  be  straitened  in  our  desires  and 
expectations,  but  ask  and  receive,  that  our  joy  may  be  full. 


June  20. — "Thou  hast  given  me  the  heritage  of  those  that  fear  thy 
name." — Psalm  Ixi,  5. 

So  then,  they  that  fear  God  have  a  heritage.  All  of  them  have 
not  a  heritage  in  the  world,  and  they  need  not  be  ashamed  to  own  it. 
They  have  the  honor  of  conformity  to  their  Lord  and  Savior,  whc 
had  not  where  to  lay  his  head.  And  though  they  have  nothing,  they 
yet  possess  all  things.  "  I  know  thy  poverty,  but  thou  art  rich."  In- 
deed, as  to  temporal  good,  they  are  above  others.  He  blesses  their 
bread  and  their  water ;  and  bread  and  water,  with  the  favor  of  Grod, 
are  dainties.  And  a  little  that  a  righteous  man  hath,  is  better  than 
the  riches  of  many  wicked.  It  is  not  only  sweeter,  but  safer,  and  will 
go  further.  For  it  is  true,  as  Phihp  Henry  often  told  his  family,  the 
grace  of  God  will  make  a  little  go  a  great  way.  And  we  have  often 
seen  it ;  and  should  have  been  amazed  how  some  individuals,  with 
their  very  slender  means,  could  make  a  very  decent  appearance,  and 
pay  their  way,  and  have  a  trifle  to  give  to  him  that  needeth,  did  we 
not  know  that  the  secret  of  the  Lord  was  upon  their  tabernacle.  God- 
liness, also,  with  contentment,  is  great  gain.  Contentment  is  a  kind 
of  self-sufficiency.  It  does  not  allow  us  to  want  what  Providence  de- 
nies. And  who,  v/hatever  be  his  affluence,  can  be  more  than  content  ? 
A  man  is  satisfied  with  much  less  in  a  journey  than  he  has  at  home. 
Now  regeneration  makes  a  man  a  stranger  and  a  pilgrim  upon  earth ; 
and  then  reason,  as  well  as  faith,  says  to  him, 

"  Turn,  pil;,Tiin,  turn ;  thy  cares  forego ;  1      "  Man  wants  but  little  here  below ; 
'•  All  earth-born  cares  are  wrcng  :  |  "  Nor  wants  that  httle  long." 

— But  as  to  spiritual  good,  they  may  well  say.  The  lines  are  fallen 
unto  us  in  pleasant  places j  yea,  I  have  a  goodly  heritage,  For  the 


/  JUNE  21.  259 

Lord  is  the  portion  of  their  inheritance,  and  of  their  cup.  His  testi- 
monies are  their  heritage  for  ever,  and  they  find  them  the  rejoicino- 
of  their  hearts.  All  the  exceeding  great  and  precious  promises  are 
theirs.  And  theirs  is  the  inheritance  incorruptible  and  undefiled,  and 
that  fadeth  not  away,  reserved  in  heaven  for  them.  Compared  with 
this,  what  was  the  heritage  of  a  Jew  in  Canaan  1  Of  Adam  in  para- 
dise? What  is  the  heritage  of  a  crowned  worldling?  of  an  angel  in 
glory  ?  Yet  this  is  as  true  as  it  is  wonderful.  "  This  is  the  heritage 
of  the  servants  of  God,  and  their  risrhteousness  is  of  me,  saith  the 
Lord." 

— For  this  heritage  is  not  obtamed  by  force,  nor  by  purchase,  nor 
by  desert;  but  by  bounty  and  grace.  It  is  "  given." 

And  we  may  know  that  we  possess  it.  David  speaks  without  any 
hesitation,  Thou  hast  given  7ne  the  heritage  of  those  that  fear  thy 
name. 

O  that  I  could  read  my  title  clear.  Praise  waiteth  for  thee,  O  God, 
in  Zion.  I  long  to  be  able  to  praise  thee  as  the  health  of  my  coun- 
tenance, and  my  God.  Say  unto  my  soul,  I  am  thy  salvation.  And 
ehow  me  a  token  for  good. 

— Above  all,  as — whatever  they  may  doubt  or  fear,  blessed  are  they 
that  do  hunger  and  thirst  after  righteousness,  for  they  shall  be  filled  , 
enable  me — if  I  cannot  say  with  confidence.  Thou  liast  given  me  the 
heritage  of  those  that  fear  thy  name :  enable  me  to  pray,  with  su- 
preme desire,  "Remember  me,  O  Lord,  with  the  favor  that  thou  bear- 
est  unto  thy  people ;  O  visit  me  with  thy  salvation  ;  that  I  may  see 
the  good  of  thy  chosen,  that  I  may  rejoice  in  the  gladness  of  thy  nation, 
that  I  may  glory  with  thine  inheritance.    And, 

"  In  the  world  of  eudless  ruin  I  "Here's  a  soul  that  porish'd,  suiusr 

"  Let  it  never,  Lord,  be  said,  I  "  For  the  boasted  Sanor's  aid." 


Junk  21. — "Neither  give  place  to  the  devil." — Ephesians,  iv,  27. 

If  this  admonition  be  connected  with  the  words  immediately  pre- 
ceding ;  "  Be  ye  angry,  and  sin  not ;  let  not  the  sun  go  down  upon 
your  wrath ;"  the  apostle  intimates  that  sinful  passion  arises  from  the 
influence  of  the  devil ;  and  that  when  it  prevails,  we  give  up  our- 
selves to  his  power  And  can  there  be  a  truer  ei)ecimen  of  hell,  than 
a  man  in  a  state  of  fury  and  revenge !  But  there  is  nothing  in  the 
case  that  requires  us  to  confine  the  address  to  the  repulsion  of  wrath. 
The  truth  is,  that  Satan  has  access  to  us,  and  in  various  ways  is  al- 
ways endeavoring  to  encroach  upon  us ;  and  it  must  be  our  object  to 
repel  him.  The  image  is  familiar  and  striking.  If  an  enemy  Avas 
trying  to  enter  your  field,  your  garden,  or  your  house — you  would 
withstand  him  ;  for  you  would  see,  that  as  you  yielded,  he  advanced. 
In  every  successful  temptation,  Satan  gains  upon  us,  and  takes  a  posi- 
tien  which  we  ought  to  have  kept. 

With  the  philosophy  of  this  subject  we  have  nothing  to  do,  but  only 
with  the  fact  itself  The  sacred  writers  as  much  support  the  doctrine 
of  diabolical  agency,  as  of  divine.  They  make  use  of  the  same  terms 
and  phrases  in  the  one  case  as  in  the  other.  Is  God  said  to  open  the 
eyes  of  our  understanding?  Satan  is  said  to  blind  the  minds  of  them 
that  believe  not.    Is  God  =aid  to  work  in  us  to  will  and  to  do  ?  Satan 


260  JUNE  21. 

is  the  spirit  that  now  workcth  in  the  children  of  disobedience.  Are 
Christians  filled  with  the  Spirit?  Why,  says  Peter  to  Ananias,  hath 
Satan  filled  thine  heart?  But  while  the  fact  is  proved,  nothing  is 
said  of  the  mode  in  which  his  operations  are  carried  on.  We  cannot 
think,  however,  that  it  is  always  done  personally  'and  immediately. 
This  would  involve  an  impossibility.  If  he  were  thus  soliciting  every 
individual  in  every  part  of  the  earth  at  the  same  time,  (and  his  work 
is  always  going  on,)  he  must  be  omnipresent  and  omniscient.  But 
he  is  the  God  of  this  world ;  and  having  under  him  all  that  is  in  the 
world,  the  lust  of  the  flesh,  the  lust  of  the  eye,  and  the  pride  of  life ; 
and  having  all  the  errors  and  the  wickedness  which  he  has  introduced 
into  our  region  to  make  use  of,  and  such  a  depraved  nature  as  ours  to 
work  upon — he  has  power  enough  to  employ  mediately  for  all  his 
purposes.  The  bird  need  not  be  afraid  of  the  fowler,  if  he  keeps  away 
from  his  gun  and  his  snare  ;  for  he  is  not  in  much  danger  from  his 
fingers.  How  is  the  fish  taken  ?  The  angler  does  not  wade  into  the 
water,  and  seize  it  in  his  hand.  He  does  not  even  see  his  prey  ;  but 
he  reaches  it,  and  secures  it,  by  a  baited  hook  at  the  end  of  his  line 
and  his  rod ;  yet  he  catches  the  fish,  and  would  do  the  same  if  his 
instrument  was  a  mile  long. 

There  are  many  reasons  why  we  should  not  give  place  to  the  devil. 
One  is  because  his  designs  are  alwaj's  bad.  He  may  transform  him- 
self into  an  angel  of  light.  And  he  may  endeavor  to  introduce  hi^ 
evils  and  mischiefs  under  specious  names,  representing  covetousness 
as  laying  up  for  the  children,  and  pride  as  dignity,  and  revenge  as  a 
becoming  spirit,  and  trimming  in  religion  as  prudence,  and  conformity 
to  the  world  as  winning  others.  Thus  we  are  hardened  through  the 
deceitfulness  of  sin.  But  we  ought  not  to  be  ignorant  of  Satan's  de- 
vices. We  read  of  his  depths  and  his  wiles — and  God,  in  his  word, 
tears  off  all  his  disguises,  and  shows  us  at  once  that  his  aim  is  only  to 
ensnare,  and  enslave,  and  rob,  and  degrade,  and  wound,  and  destroy. 
He,  therefore,  that  yields,  wrongeth  his  own  soul,  and  loves  death. 

Another  is,  because  the  more  you  give  Avay,  the  more  advantage  he 
has  over  you.  It  will  always  be  found  much  more  easy  to  keep  him 
out,  than  to  let  him  out.  When  the  Moors  were  admitted  into  Spain, 
they  staid  there  for  more  than  six  hundred  years,  in  spite  of  every 
groan  and  effort — so  much  harder  is  expulsion  than  exclusion. 

Let  us  therefore  avoid  parleying  with  this  enemy.  He  will  rise  in 
his  demands  with  every  concession.  He  is  not  to  be  treated  with,  but 
rejected.  Let  us  guard  against  beginnings;  they  increase  unto  more 
ungodliness;  in  this  down-hill  course  Ave  easily  proceed  from  evil  to 
evil.  When  a  person  walks  out  in  the  morning  clean  in  his  apparel, 
he  u  cautious  how  he  treads,  and  the  first  soil  he  contracts  affects  him, 
but  the  second  oflends  less,  and  the  fourth  much  less  still ;  till  he  says, 
"  it  matters  not  now,"  and  heedlessly  dashes  on.  The  youth  is  not 
profligate  at  once ;  but  evil  communications  corrupt  good  manners. 
The  first  time  he  complies  with  a  temptation,  he  feels  a  reluctance ; 
and  after  the  crime  is  committed,  his  conscience  smites  him.  But  a 
degree  of  this  is  overcome  by  every  subsequent  repetition  ;  and  the 
profaner  of  the  sabbath,  and  the  drunkard,  and  sensualist,  go  boldly 
on,  waxing  worse  and  worse.  One  sin  naturally  leads  to  another,  pre- 
pares for  another,  pleads  for  another,  and  renders  another  necessary, 


JUNE  22.  261 

either  by  way  of  finish  or  concealment.  Thus  David,  to  hide  his 
aduUery,  commits  murder ;  and  tlien  impiously  ascribes  this  to  the 
providence  of  God :  "  The  sword  smiteth  all  alike  !" 

Another  reason  is,  because  you  need  not  yield.  You  are  not  forced. 
If  the  devil  compelled  you,  he  would  also  justify  you;  for  there  can 
be  no  guilt  where  there  is  no  hberty.  The  motives  to  sin  can  never 
be  so  great  as  the  arguments  to  forbear.  What  can  weigh  for  a  mo- 
ment against  the  authority  of  an  infinite  Being  on  whom  we  entirely 
depend?  And  what  is  any  indulgence  or  suffering,  compared  with  end- 
less happiness  or  misery  ?  Would  God  have  enjoined  upon  us  a  thing 
that  is  impracticable  ?  And  is  not  his  grace  sufficient  for  us  ?  And 
is  it  not  attainable  by  us?  Is  not  his  promise  true,  Ask,  and  it  shall 
be  given  you?  And  in  the  history  and  experience  of  his  people  in  all 
ages,  do  we  not  sec  proof  of  this?  Have  not  multitudes  in  the  same 
condition,  exposed  to  the  same  perils,  feeling  the  same  weaknesses 
and  depravity,  been  more  than  conquerors  ? 

Finally,  resistance  is  the  way  to  success,  and  insures  it.  Hence, 
says  God,  resist  the  devil,  and  he  will  flee  from  you.  Can  God  be 
mistaken  ?  Can  he  deceive  ?  And  does  not  every  one  know  that 
persons  slacken  in  any  course  or  action  in  proportion  as  they  want 
encouragement  ?  For  hope  is  the  mainspring  of  motion.  If  a  beggar 
be  relieved,  however  slenderly  or  seldom,  he  will  in  extremity  repair 
to  the  door  again,  but  not  if  he  be  positively  and  invariably  refused. 

Resist,  therefore,  steadfastly^  and  show  that  you  are  in  earnest  and 
determined.  For  there  is  a  heartless,  undecided  refusal,  that  invites 
renewed  application,  or  at  least  does  not  shut  the  door  entirely  against 
importunity.  If  Satan  cannot  look  into  the  heart,  he  is  acquainted 
with  the  ways  in  which  it  shows  itself,  and  is  ?ure  to  know  whether 
there  is  a  latent  wandering  after  what  is  professedly  renounced,  and 
so  will  be  led  to  watch  his  opportunity,  and  work  his  means. 

— But  the  apostle  adds.  Resist  him  steadfastly  in  the  faith.  There 
is  no  fighting  on  a  quagmire.  Faith  furnishes  the  only  sohd,  the  only 
safe  ground  on  which  we  can  contend.  Faith  clothes  us  with  the 
whole  armor  of  God.  Faith  connects  us  with  the  Captain  of  our  sal- 
vation, without  whom  we  can  do  nothing,  but  through  whose  strength- 
ening of  us  we  can  do  all  things. 

"  And  Satan  trembles  when  he  sees 
"  The  weakest  saiut  upon  his  knees." 

♦'  A  Friend  and  Helper  so  divine 

*  Doth  my  weak  courage  raise , 
"  He  makes  the  glorious  vict'ry  mine, 

"  And  his  shall  be  the  praise." 


June  22. — "  He  left  Judea,  and  departed  again  into  Galilee.  And  he  must 
needs  go  through  Samaria." — John,  iv,  3,  4. 

For  two  reasons.  Because  Samaria  lay  in  his  passage,  and  be- 
cause he  had  in  design  the  conversion  of  this  poor  woman.  We  can- 
not imagine  an  event  of  such  magnitude  in  itself,  for  there  is  joy  in 
the  presence  of  the  angels  of  God  over  one  sinner  that  repenteth,  and 
attended  with  such  consequences  as  this  was,  for  it  involved  the  sal- 
vjiticn  also  of  many  of  the  Samaritans ;  we  cannot  imagine  that  such 
an  event  was  accidental.   Nothing  takes  place  by  chance  in  our  most 


262  JUNE  22. 

common  affairs,  and  is  the  conversion  of  a  soul  for  everlasting  blessed- 
ness a  casualty  ? 

In  the  recovery  of  sinners  the  grace  of  God  is  equally  necessary 
and  illustrious.  By  grace  are  we  saved  through  faith ;  and  that  not 
of  ourselves,  it  is  the  gift  of  God,  not  of  works,  lest  any  man  should 
boast,  for  we  are  his  w^orkmansliip,  created  in  Christ  Jesus.  And  in 
the  conversion  Jesus  here  accomplish^,  we  have  an  example  of  thia 
grace.  An  example  of  its  freeness,  of  its  gentleness,  of  its  -power, 
and  of  its  effects. 

— Onts  free7iess,  in  selecting  this*wicked  wretch,  in  spite  of  hei 
unworthiness,  and  without  hehrfesire,  and  making  her  not  only  the 
pa  rtaker  but  the  instrument  oHiis  goodness. 

— Of  its  gentleness^  in  having  recourse  to  no  means  of  alarm,  no 
violence.  No  angel  appears  with  a  drawn  sword,  no  lightnings  flash 
no  thunder  rolls,  no  threatening  terrifies.  All  is  mercy,  all  is  mild- 
ness, and  he  employs  circumsi^ntfes  the  most  natural  and  suitable,  to 
bring  her  to  conviction,  and  tp.  induce  her  to  pray. 

— Of  its  poi(?e/*,  in  the  victor^  it  gained  over  the  corruptions  of  her 
heart.  If  there  be  a  moral  disorder  that  seems  incurable,  or  an  evil 
capable  of  resisting  all  reasoning  and  motive,  it  is  the  spirit  of  impu- 
rity. But  behold  here  a  new  creature.  She  is  not  only  pardoned  but 
renewed,  and  the  change  wrought  at  once  ! 

— Of  its  ejf'ects^  she  not  only  believes,  with  the  heart,  but  confesses 
with  the  mouth.  She  is  not  ©u-ly  enlightened  but  inflamed.  No  sooner 
has  she  gained  good  than  ^le  is  concerned  to  dd*good.  Personal  re- 
ligion becomes  social.  She  cannot  for  a  moment  keep  from  others 
v/hat  she  has  seen  and  he^rd  he^elf  What  benevolence !  What 
zeal !  What  urgency  !  What  fortitude  !  "  The  woman  then  left 
her  waier-pot,  and  v^^ent  hef  way  into  the  city,  and  saith  to  the  men. 
Come,  see  a  man  which  tdl'd  me  all  things  that  ever  I  did ;  is  not  this 
the  Christ  ?"  And  what  su^Tcess,  too  !  For  they  who  speak  from' ex 
perience  seldom  speak  in  vain.  "  Then  they  went  out  of  ^e,  city, 
and  came  unto  liim."  Some  of  these  might  have  accompanied  her 
fit)m  curiosity,  and  some  from  the  mere  contagion  of  example;  but 
not  a  few  were  deeply  ar\d  saviil^ly  impressed.  "  And  many  of  the 
Samaritans  of  that  city  believed  on  him  for  the  saying  of -the  woman, 
which  testified.  He  told  me  all  tiiat  ever  I  d^fl.  So,  when  the  Sama- 
ritans were  come  unto  lijm,  they  besought  him  that  he  would  tarry 
with  them ;  and  he  abode  t^ere  two  days." 

The  sight  of  this  had  so  affected  our  Savior  as,  it  Avould  seem,  to 
take  away  his  appetite.  He  had  been  hungry  as  well  as  thirsty ; 
and  the  disciples  had  gone  away  into  the  city  to  buy  meat.  But  when 
they  returned,  and  prayed  him,  saying.  Master,  eat;  he  said  unto 
them,  I  have  meat  to  eat  that  ye  know  not  of.  And  when  they  said 
one  to  another.  Hath  any  man  brought  him  aught  to  eat?  He  said, 
"  My  meat  is  to  do  the  will  of  him  that  sent  me,  and  to  finish  hia 
work."  What  a  repast  have  I  had  since  you  left  me  !  A  poor,  sin- 
ful Samaritaness  has  been  here.  And  I  have  manifested  myself  to 
her.  And  under  the  impression  she  hastened  to  inform  and  invite  her 
neighbors  to  come  and  hear  me,  and  has  prevailed  !  "  Say  not  ye, 
there  are  four  months,  and  then  cometh  harvest  ?"  But  see  the  en- 
couragement we  have  to  scatter  the  seeds  of  divine  truth.    "  Lift  up 


JUNE  23.  263 

your  eyes  and  look  on  the  fields/'  See  tlie  woman  and  her  company 
coming  over  yonder  plain  "  for  they  are  already  white  unto  harvest." 
Here  the  success  is  so  immediate,  that  "  the  sower  and  ihe  reaper 
rejoice  together.''^  And  so  it  is  written,  "  Behold,  the  days  come, 
saith  the  Lord,  that  the  ploughman  shall  overtake  tl:ie  reaper,  and 
the  treader  of  grapes  him  that  soweth  seed;  and  the  mountains  shall 
drop  sweet  wine,  and  all  the  hills  shall  melt." 


June  23. — "  The  Lord  will  give  strength  unto  his  people ,  the  Lord  will 
bless  his  people  with  peace." — Psalm  xxix,  IL 

The  God  of  nature  gave  David  a  fine  poetical  genius.  And  he 
employed  it  like  a  good  man  for  his  own  improvement,  and  the  profit 
of  many.  It  is  well  to  take  advantage  of  the  excitement  of  any  pre- 
sent feeling,  and  to  give  it  a  religious  direction,  according  to  the  ad- 
monition of  the  apostle  James.  Is  any  afflicted?  let  him  pray.  Is 
any  merry  ?  let  him  sing  psalms.  David  did  this ;  for  he  was  accus- 
tomed to  put  his  sentiment  into  verse,  on  the  occurrence  of  any  inte- 
resting or  significant  event.  Many  of  his  psalms  took  their  rise  from 
a  trouble  or  a  deliverance  he  had  just  experienced.  The  thirty-first 
psalm  was  written  at  the  dedication  of  his  new  house.  The  one 
hundred  and  fourth  was  a  spring  meditation.  The  eighth  is  a  night 
scene.  The  nineteenth  a  morning  piece.  The  lines  before  us  were 
composed  in  a  thunder  stormr 

Thunder  is  one  of  the  sublimest  displ^s  of  Deity.  It  generally 
produces  fearfulness  and  terror.  Caligula,  the  emperor,  at  the  hear- 
ing of  it,  would  creep  into  any  hole  or  corner.  But  such  a  man 
should  reflect,  that  if  God  has  a  mind  to  kill  him,  he  can  do  it  without 
raising  nature  into  a  storm — his  breath  is  in  Jiis  nostrils;  he  is  crushed 
before  the  moth.  "  Thine  eye  is  upon  me,  and  I  am  not !"  And  we 
should  do  w^ell  to  think  of  a  more  dreadful  event ;  like  Baxter,  who, 
when  a  storm  came  on  as  he  was  preaching,  by  Avhich  the  congrega- 
tion was  obviously  disconcerted  and  dismayed,  paused,  and  Ihen  said, 
"  Men  and  brethren,  we  are  assembled  here  to  prepare  for  that  hour, 
when  the  heavens,  being  on  fire,  shall  be  dissolved,  and  the  elements 
shall  melt  with  fervent  heat ;  the  earth,  also,  and  all  the  works  that 
are  therein,  shall  be  burnt  up." 

All  greatness  is  comparative.  David,  therefore,  naturally  addresses 
"  The  mighty ;"  as  much  as  to  say  to  them.  You  are  flattered  and 
feared,  but  what  is  the  greatest  of  you  before  Him  !  Think  of  the 
THUNDER,  and  adore.  "  Gfive  unto  the  Lord;  O  ye  mighty,  give 
unto  the  Lord  glory  and  strength.  Give  unto  the  Lord  the  glory  due 
unto  his  name ;  worship  the  Lord  in  the  beauty  of  holiness.  The 
voice  of  the  Lord  is  upon  the  waters ;  the  God  of  glory  thundereth ; 
the  Lord  is  upon  many  waters.  The  voice  of  the  Lord  is  powerful, 
the  voice  of  the  Lord  is  full  of  majesty.  The  voice  of  the  Lord 
breaketh  the  cedars ;  yea,  the  Lord  breaketh  the  cedars  of  Lebanon. 
He  maketh  them  also  to  skip  like  a  calf;  Lebanon  and  Sirion  like  a 
young  unicorn.  The  voice  of  the  Lord  divideth  the  flfaiee  of  fire. 
The  voice  of  the  Lord  shaketh  the  wilderness ;  the  Lord  flialceth  the 
wilderness  of  Kadesh.  The  voice  of  the  Lord  maketh  the  hinds  to 
calve,  and  discovereth  the  forests."    Here  let  the  mini  review  the 


264  JUNE  24. 

description,  and  we  shall  see  how  truly  and  vividly  David's  imagi- 
nation marked  and  portrayed  the  circumstances  and  effects  of  the 
phenomenon. 

He  then  leads  us  from  tlie  uproar  of  nature,  to  the  small  and  still 
voice  of  grace.  He  retires  with  us  into  the  sanctuary  of  God,  there 
to  testify  the  glory  of  his  goodness,  and  to  calm  and  cheer  us  with 
the  assurance  of  his  providential  empire  over  all  the  commotions  of 
life,  and  his  attention  to  the  welfare  of  his  people :  "  And  in  his  temple 
doth  every  one  speak  of  his  glory.  The  Lord  sitteth  upon  the  flood  ; 
yea,  the  Loid  sitteth  King  ibr  ever.  The  Lord  will  give  strength 
unto  his  people ;  the  Lord  will  bless  his  people  with  peace." 

But  this  promise,  you  say,  is  made  to  "  his  people."  It  is,  but  be 
not  afraid.  Perhaps  these  people  will  not  be  found  so  unlike  your- 
selves as  you  imagine.  It  is  here  implied,  that  they  are  weak  and 
distressed,  otherwise  they  would  not  want  strength  and  peace.  Both 
these  blessings  are  insured. 

— Are  they  by  nature  without  strength,  and  have  they  from  ex- 
perience a  growing  conviction  of  their  inability  ?  Yet,  with  ali  this 
sense  of  weakness,  have  they  trials  to  endure,  duties  to  perform,  a 
race  to  run,  a  warfare  to  accomplish?  As  their  day,  so  shall  their 
strength  be.  His  gracp  is  sufficient  for  them.  Let  the  vrealv  say,  I 
am  strong. 

— Do  they  need  rest  and  refreshing?  The  God  of  peace  shall  give 
them  peace  always  by  all  means.  Not  worldly  peace.  He  has  no 
where  absolutely  engaged  to  give  this — I  say  absolutely  ;  for  if  it  be 
good  for  them,  they  shall  not  want  it;  for  they  shall  want  no  good 
thing.  But  there  is  a  peace  as  far  exceeding  every  other  as  the  soul 
surpas-seth  the  body,  and  the  heaven  the  earth,  and  eternity  time — 
the  peace  of  God,  which  passeth  all  understanding,  and  which  keeps 
the  heart  and  mind  through  Christ  Jesus.  This  does  not  depend 
upon  outward  things.  In  the  world,  says  the  Savior,  ye  shall  have 
tribulation,  but  in  me  ye  shall  have  peace.  And  hence,  as  when 
weak  they  are  strong — so,  though  sorrowful,  they  are  always  re- 
joicing. 

Yet  it  is  only  the  beginning  of  it  they  liave  here.  At  death  they 
enter  into  peace  fully.  Every  enemy  is  then  vanquished,  and  the 
din  of  war  is  heard  no  more.  The  dangerous,  treacherous,  raging, 
sickly  sea,  is  crossed  ;  and  then  are  they  glad,  because  they  be  quiet. 
So  he  bringeth  them  unto  their  desired  haven. 


June  24. — "  And  he  departed  thence,  and  entered  into  a  certain  man  s 
house, named  Justus,  one  that  worshipped  God,  whose  house  joi.ied  liard  to 
the  synagogue.  And  Crispus,  the  chiei  ruler  of  tlie  synagogue,  believed  on 
the  Lord  with  all  his  house ;  and  many  of  the  Corinthians,  hearuig,  believed, 
aud  were  baptized." — Acts,  xviii,  7, 8. 

This  was  at  Corinth.  Here  he  continued  a  year  and  six  months, 
assured  that  the  Lord  had  much  people  in  that  city.  At  first  he  rea- 
soned in  the  synagogue  every  Sabbath,  and  persuaded  the  Jews. 
But  upon  their  opposing  and  rejecting  him,  he  sought  another  place 
to  teach  in.  It  was  not  a  building  appropriated  to  public  worship. 
At  this  time,  and  long  after  tliis,  the  Christians  had  no  such  edifices. 
They  assembled  wherever  they  could  find  an  accommodation.     The 


JUNE  24.  '  265 

spot  was,  liiileed,  consecrated,  not  by  a  religious  ceremony,  but  by 
the  presence  of  God,  and  the  service  itself.  The  Savior  himself 
attached  no  hoh'ness  to  walls  or  ground  ;  but  said,  Where — let  it  be 
where  it  will — two  or  three  are  gathered  together  in  my  name,  there 
am  I  in  the  midst  of  them.  lie  preached  not  only  in  the  temple, 
and  in  the  synagogue,  but  in  the  private  dwelling,  and  by  the  way- 
side, and  in  the  mountain,  and  on  board  a  ship.  And  his  apostles 
followed  his  example,  and  everij  where  hfted  up  holy  hands  without 
wrath  and  doubting. 

The  house  Paul  noAV  entered  belonged  to  a  worshipper  of  God, 
wliose  name  was  Justus ;  and  it  joined  hard  to  the  synagogue.  The 
nearer  the  church,  the  proverb  is,  the  further  from  God.  This  is 
founded  on  the  observation,  that  what  men  can  easily  reach  and  en- 
joy, they  often  neglect.  And  who  are  they  that  come  late  lo  the  sanc- 
tuary ?  Not  those  }>om  a  distance,  but  they  who  live  near.  Who  are 
absent  in  bad  weather  ?  Those  who  have  carriages,  or  can  procure 
vehicles ;  not  they  Avho  come  on  foot.  Who  most  frequently  excuse 
their  non-attendance '?  The  strong  and  healthful ;  not  the  indisposed 
and  weak.  Who  sleep  during  the  service  ?  Not  the  poor  and  laborious, 
who  have  seldom  an  hour  of  repose — but  the  lazy  and  geiiteel,  who 
never  know  what  fatigue  means. 

It  was  a  trial  of  principle  in  this  man  to  open  his  house  to  Paul.  It 
would  create  him  inconvenience,  and  trouble,  and  expense ;  and  it 
would  draw  upon  him  danger  and  reproach;  as  it  was  an  open  avowal 
of  his  adherence  to  the  cause;  and  he  knew  tliat  the  sect  was  every 
where  spoken  against.  How  many  professors  of  religion,  yielding  to 
their  selfish  and  dastardly  reasonings,  would  have  refused.  They 
would  have  said — But  what  will  people  think  of  me?  What  will  my 
relations  say  ?  And  may  not  my  business  suffer  ?  We  are  never  pre- 
pared for  a  course  of  godliness  till  we  can  give  up  every  thing  to  God, 
especially  our  paltry  reputation,  and  our  worldly  profit.  Bunyan, 
with  as  much  truth  as  genius,  places  all  the  pilgrims  under  the  con- 
duct of  Mr.  Great-Heart.  It  is  to  intimate  that  we  shall  need  courage 
every  step  of  the  way  to  the  shining  city.  Let  us  consult  not  with 
flesh  and  blood,  but  only  with  conviction:  and  gc  forth  to  the  Savior 
without  the  camp,  bearing  his  reproach.  We  shall  then,  not  only  re- 
tain peace  of  mind,  but  please  Him  whose  loving-kindness  is  better 
than  life.  Did  Obed-edom  repent  of  taking  in  the  ark?  The  Lord 
blessed  his  house,  and  all  that  pertained  to  him.  Who  was  ever  a 
loser  by  any  thing  he  did  for  the  cause  of  God  ?  Who  can  be  a  loser 
while  He  remains  true  who  said.  Them  that  honor  me  I  will  honor. 
They  shall  prosper  that  love  Zion? 

What  Justus  did  in  accommodating  Paul,  rewarded  and  dignified 
him:  and  it  is  now  told  for  a  memorial  of  him.  How  must  it  have 
dehghted  him  to  see  the  good  that  was  done  under  his  own  roof! 
There  is  joy  in  the  presence  of  the  angels  of  God  over  one  sinner  that 
repenteth.  But  here  a  man  of  some  rank  and  influence,  Crispus,  the 
chief  ruler  in  the  synagogue,  believes — nor  is  this  all.  His  house  too 
U  added  to  the  Lord  !  Yea,  and  many  of  the  Corinthians,  hearing, 
believe  and  are  baptized  ! 

Yet  Paul  baptized  but  few  of  ^hem.  And  when  he  wrote  his  epistle 
to  these  people,  lie  rejoiced  in  the  fact.    This  has  puzzled  those  who 

Vol.  L  12 


266  JUNE  25. 

look  upon  the  dispensation  of  the  sacrament?,  as  they  are  called,  a* 
by  far  the  most  honorable  and  sacred  part,  of  the  ministerial  function. 
And  in  all  churches  persons  are  allowed  to  preach  before  they  are 
authorized  to  administer.  And  many  reasons  have  been  alleged,  to 
account,  consistently  with  this,  for  Paul's  conduct  in  thanking  God, 
that  in  all  the  time  he  staid  here,  and  notwithstanding  tlie  multitude 
of  converts,  he  had  only  baptized  Crispus  and  Gaius,  and  the  house- 
hold of  Stephanus.  But  the  reason  he  himself  assigns  overturns  an 
iinscriptural  notion  and  practice — He  had  devol/ed  upon  oihers  the 
baptism  of  tlie  new  converts,  because,  says  he,  Jesus  Christ  sent  me 
nor  to  baptize — which  outward  form  could  he  dispensed  by  othere  cf 
inferior  station  and  talent;  but — which  is  by  far  the  most  important 
and  difficult  part  of  my  office — to  preach  the  Gospel. 


June  25.—"  The  ark  of  the  Covenant  of  the  Lord  went  before  them  in 
the  three  days'  journey,  lo  search  out  a  resting-phice  for  them." — INuki- 
bers,  X,  33. 

That  is,  the  Lord  did  this.  But  the  ark  was  the  symbol  of  his 
presence,  and  the  seat  of  his  residence;  t'lom  which  by  the  cloud,  he 
regulated  all  their  movements.  Yet  the  expression  is  still  metaphor- 
ical ;  and  we  must  not  suffer  the  condescension  of  his  language  to 
injure  the  glory  of  his  perfections.  He  feels  no  p.erplexity.  He  never 
deliberates;  never  examines;  never  searches:  for  " there  is  nothing 
that  is  not  manifest  in  his  sight."  But  as  men  do  this,  and  must  do 
tliis,  if  they  would  avoid  mistakes,  and  decide  and  act  judiciously  : 
the  Lord  thus  intimates — that  his  ^\'isdom  was  concerned  in  all  their 
journeyings;  and  that  his  people  may  keep  their  minds  Jn  peifect 
peace,  being  stayed  on  him — for,  as  strangers  and  pi'grlnis  on  the 
earth,  he  careth  for  them — they  are  under  his  guidance — nothing  be- 
fals  them  by  chance.  All  their  removals,  and  their  rests;  all  their 
situations,  their  trials,  their  comforts,  are  chosen  for  them  by  the  only 
wise  God  their  Savior,  who  is  always  on  the  lool:-odt  for  tliem — 
"  For  the  eyes  of  the  Lord  run  to  and  fro  throughout  the  whole  earth, 
to  show  himself  strong  in  the  behalf  of  them  whose  heart  is  perfect 
toward  him." 

He  not  only  leads  his  people  in  the  way  that  they  should  go,  but  is 
concerned  to  afford  them  repose^  as  well  as  direction.  Tiius,  in  Isis 
promise  to  INToses,  he  said,  '*  My  i)resence  shall  go  with  thee,  and  1 
will  give  thee  rest."  Thus,  in  the  review  of  his  goodness,  lie  says,  by 
Jeremiah,  "  The  people  which  were  left  cf  the  sv/ord  found  grace  in 
the  wilderness,  even  Israel,  when  I  went  to  cause  him  to  rest." 

Thus  here  he  searched  out  for  them  a  resting  place— ?/2  their  jour- 
ney, and  after  it.  To  the  former,  Moses  refers,  Avhen  he  says,  "  The 
Lord  5'our'God  went  in  the  way  before  you.  to  search  you  out  a  place 
to  pitch  your  tents  in ;"  before  they  reached  Canaan,  he  led  them  into 
many  resting  places  ;  in  some  of  which  they  co'itinued  only  days  ; 
in  some,  weeks  ;  in  some,  months ;  and  in  a  few,  even  years.  It  was 
a  fine  resting  place  when  they  came  to  Elim,  where  were  twelve 
wells  (if  water,  and  threescore  and  (en  palm  trees.  But  this  was  at 
the  beginning  of  their  journey,  and  designed  to  encourage  them. 
They  could  not  look  for  many  stations  like  this,  each  however  which 
they'successfuUy  occupied — was  of  the  Lord's  selection. 


JUNE  20.  2CT 

We  may  apply  this  to  the  temporal  resiJences  of  Christians. 
How  iiio\eabIc  have  yome  of  them  hecii  !  But  He  has  led  them  from 
one  situation  to  another;  and  it  should  be  satislyincrfor  them  to  think, 
tliat  he  could  find  a  better  resting  place  for  them  tlian  they  could 
have  clioien  for  themselvcr^,  for  he  jXTlccily  knows  both  the  place  and 
the  person.^.  Sometimes  the  lines  Ikll  to  them  in  agreeable  scenes 
and  he  kind  I  v  exceeds  their  hopes.  In  other  cases  the  abode  is  less 
inviting,  and  even  trying.  But  they  must  acquiesce,  without  mur- 
murmg  or  complaining,  in  their  Conductor's  disposal,  conscious  that 
they  are  not  v^-orthy  of  the  least  of  i^\  his  mercies,  and  remembering 
that  they  are  not  }et  come  unto  '•  the  rest  and  inheritance  which  the 
Lord  giveth  them." 

—It  will  apply,  also,  to  their  spii-itual  peace  and  refreshment  in 
their  travels.  '•  Thus  saith  tlie  Lord.  Stand  ye  in  the  ways,  and  see, 
and  ask  for  the  old  paths,  where  is  the  good  way,  and  walk  therein, 
and  ye  shall  find  rest  for  your  souIs.='  ''There  are  spiritual  resting 
places  on  this  side  heaven.  In  their  acquaintance  with  his  Throne, 
his  House,  his  Day,  his  Word,  the  Covenant  of  Peace— lierc  he 
affords  them  the  shadow  of  a  great  rock  in  a  v/earv  land.  Here  he 
maketh  his  flock  to  rest  at  noon.  Here  they  lie  down  in  green  pas- 
tures, and  are  fed  beside  the  still  waters. 

But  the  principal  resting  place  he  sought  out  for  ihem  was  at  their 
journey's  end.  It  v/as  Canaan :  "In  the  day  I  lifted  up  my  hand 
unto  them,  to  bring  them  forth  of  the  land  of  Egypt,  into  a  land 
that  I  had  espied  for  them,  flowing  v/ith  milk  and  honey,  wliich  id 
tlie  glory  of  all  lands."' 

Yet  there  is  a  better  country.  And  this,  Christian,  He  is  looking 
out  for  you!  Whatever  you  now  enjoy,  your  repose  is  imperfect,  and 
interrupted.  Something,  aloud,  or  in  a  whisper,  says.  Arise,  and 
depart  hence,  for  this  is  not  your  rest.  But  there  refnaineth  a  rest 
for  the  people  of  God.  A  rest  from  all  toil  and  temptation.  From 
all  sorrow  and  sin.     A  rest  not  only  in  God,  but  a  resticith  him. 

"  O  glorious  hour  !  O  bless'd  abode !        I      »  And  flesh  and  sin  no  more  conf  rol 
"  I  shall  be  near,  and  like  my  God  i         |      "  The  sacred  iiteasures  of  my  soul," 


.UfiK  20.— '  And  u})on  Ibis  came  his  disciples,  and  marvelled  that  he  talked 
with  the  Moman :  yet  no  man  said,  What  seekest  thou  ?  or,  Why  talkest  thou 
with  her.'" — John,  iv,  27. 

That  is,  immediately  upon  the  conversation,  and  just  as  he  liad 
said  to  her,  I  that  speak  unto  thee  am  the  Messiah. 

Thus  their  return  broke  off' the  conference,  and  the  woman  was 
probably  grieved  to  see  the  disciples  so  near  at  hand.  Our  most  in- 
teresting interviews  in  this  world,  are  often  and  soon  interrupted.  It 
js  sweet  to  hold  converse  with  our  fellov/  Christians,  and  with  mini.> 
t_ers,  and  it  is  far  sweeter  still  to  hold  communion  with  the  Savior. 
T  here  are  moments  in  the  sanctuary  and  the  closet,  when  we  can  say, 

•'  While  sucJi  a  scene  of  sacred  joys  j      "  Here  could  we  sit,  and  gaze  away, 

'■  Our  raptur'd  eyes  and  souls  employs,      |      "  A  los.g,  an  everlasting  day." 

But  not  oidy  our  sinful  distractions,  but  our  lawful  connexions,  and 
businesses,  and  cares,  invade  and  disperse  our  enjoyments,  and  make 
us  long   .Iter  a  state  Avlicic  these  interruptions  will  be  no  more.    Now 


?il8  JUNE  26. 

we  have  visions,  or,  at  best,  but  visits — then  we  shall  be  for  ever  with 

the  Lord. 

— The  disciples  were  astonished,  and  the  cau?e  of  their  marvelling 
was,  "That  he  tallced  with  the  Avoman."  Had  they  an  apprehen- 
sion that  she  was  a  woman  of  ill  character?  And,  like  the  Pharisees, 
did  they  suppose  that  it  was  incompatible  with  the  sanctity  of  the 
Messiah  to  hold  any  intercourse  with  persons  of  infamous  reputation? 
This  is  not  probable.  Sl»e  was  a  stranger  to  them.  Our  Lord,  indeed, 
knew  her;  but  it  was  by  his  divine  prerogative;  ajid  as  yet  he  had 
no  opportvmity  to  P))eak  of  her  to  his  disciples. 

— It  is  more  likely  that  their  wonder  arose  from  seeing  him  in 
close  and  friendly  convei'stition  witli  a  woman  of  Samaria ;  for  the 
Jews  had  no  dealings  with  the  Samaritans.  The  rancor  excluded 
even  tlio  common  civilities  of  life.  At  present  his  disciples  seemed 
not  aware  of  their  Lord's  design  to  extend  lavor  to  the  Gentiles,  and 
were  but  little  acquainted  with  the  nature  of  his  kingdom,  "  where 
there  is  neither  Jew  nor  Greek,  bond  nor  free,  male  or  female,  for  we 
are  all  one  in  Christ  Jesus."  Again.  Women  have  not  always  been 
properly  regarded.  If  they  contribute  to  their  own  degradation  they 
must  blame  themselves.  It  has  often  been  asked,  why  the  conversa- 
tion of  even  wise  men  is,  with  women,  always  vain  and  trifling?  We 
do  not  entirely  admit  the  fact.  It",  however,  there  be  truth  in  the 
supposition,  the  cause  is  to  be  found  in  females  themselves  ;  they 
must  be  pleased  with  such  discourse;  for  men  Avill  naturally  accom- 
modate themselves  to  their  taste,  and  it  is  their  interest  to  do  so.  Let 
women  rise,  and  vindicate  their  sex ;  many  are  now  doing  so;  let 
theiii  show  that  they  consider  themselves,  and  wish  to  be  considered 
as  nuicriol  as  well  as  animal  creatures;  and  as  companions  as  well 
as  playthmgs  and  toys,  and  articles  of  sense  and  dress.  But  at  this 
pe:;od  the  sex  were  treated,  and  are  so  still,  in  the  East,  as  a  kind  of 
l)eings  inferior  to  men.  Now,  the  disciples,  knowing  that  Jesus  never 
trifled  in  conversation,  but  always  spoke  supci-ioiiy  and  divinely, 
were  amazed  to  find  him  discoursing  on  deep  and  important  subjects 
with  a  poor  menial  woman,  judged  incapable  of  uiiderstaii'ling  them. 
The  meanness  of  the  persons  to  whom  he  manifested  himself  always 
scandalized  flesh  and  blood.  Have,  it  was  asked,  any  of  the  rulers 
believed  on  liim  ?  But  this  people,  who  know  not  the  Law,  are  cursed. 
Yet  it  was  his  o-lory  that  the  poor  had  the  gospel  preached  unto  them, 
and  that  the  common  people  heard  him  gladly.  When  he  rejoiced 
in  spirit,  he  said,  I  thank  thee,  O  Father,  Lord  of  heaven  and  earth, 
that  then  hast  hid  these  things  from  the  wise  and  prudent,  and  re- 
vealed them  unto  babes.  And  his  apostle  follows  in  the  same  strain. 
"  For  it  is  written,  I  will  destroy  the  wisdom  of  the  wise,  and  will 
bring  to  nothing  the  understanding  of  the  prudent.  Where  is  tlie 
•wise?  where  is  the  scribe?  where  is  the  disputer  of  this  Avorld?  hath 
not  God  made  foolish  the  wisdom  of  tin's  world?  Bur  God  hath  chosen 
the  foolish  things  of  the  world  to  confound  the  wise  :  and  God  hath 
chosen  the  weak  things  of  the  world  to  confound  the  things  which 
are  mighty;  and  base  things  of  the  world,  and  things  that  are  de- 
spised,Tiath  God  chosen,  yea,  and  things  which  are  not,  to  brirg  tc 
nought  tilings  that  are  :  that  no  flesh  should  glory  in  his  presence." 

But  we  here  see  the  diffidence  and  submission  of  the  disciples — 


JUNE  27.  269 

**  Yet  no  man  said,  What  seekest  thou  !  or,  Why  talkest  thou  with 
her?"  Confidence  in  his  greatness  and  rectitude  awed  them  into  si- 
lence. Whence  we  recommend  two  things.  First,  let  us  observe  the 
Avords  of  Solomon,  "  If  thou  hast  tlicrught  evil,  lay  thine  hand  upon 
thy  moiUh.''''  A  good  man  should  make  conscience  of  the  state  of  his 
mind  as  Aveli  as  of  his  speech;  but  what  we  cannot  always  prevent 
in  thought,  Ave  may  restrain  in  expression.  Words  are  Avorse  than 
thoughts,  they  add  to  them;  they  show  more  of  the  dominion  of  evil; 
they  are  more  injurious  to  others,  and  betray  ours-elves  more  into  diffi- 
culties. In  a  m.ultitude  of  words  tliere  wanteth  not  sin.  Therefore  let 
•J3  resolve  to  take  heed  to  our  ways,  that  AA'e  sin  not  with  our  tongue. 
David  prayed,  "  Set  a  Avatch,  O  Lord,  before  my  mouth,  keep  the 
door  of  my  lip?.'' 

Secondly,  as  the  reverence  of  the  disciples  induced  them  not  to 
question  the  propriety  of  our  Lord'^  conduct,  though  for  the  present 
ihcy  could  not  understand  it,  so  should  AA^e  act  toward  him.  He  is 
not  bound  to  gi\-c  account  of  any  of  his  matters,  and  he  often  requires 
us  to  Avallc  by  (iiith,  and  not  by  sight.  But  Ave  know  that  his  Avork  is 
jxirfect,  his  Avaj's  are  judgment  Let  us  ne\'er  charge  him  foolishly, 
but  acquiesce  in  the  most  mysterious  of  his  dispensations,  assured  that 
he  has  reasons  for  them  Avhicli  at  present  satisfy  him,  and  will  satisfy 
us  Avhen  they  are  finished  and  explained.  What  Av'e  know  not  now, 
we  shall  knoAv  hereafter.  ''  Shall  not  the  Judge  of  all  the  earth  do 
right  ?"  "  Just  and  true  are  all  thy  Avays,  O  thou  King  of  saints." 


June  27, — "  TUou  hast  been  a  shadow  from  the  heat." — Isaiah,  xxv,  4. 

And  AA'hat  he  lias  been,  he  is — the  same  yesterday,  to-day,  and  for 
ever. 

Heat  means  CA-il— any  evil,  CA-ery  evil,  from  Avhich  it  is  desirable 
to  be  screened.  Heaven  is  a  state,  and  many  liaA'e  reached  it,  where 
the  sun  doe-s  not  light  on  them,  or  any  heat.  But  it  is  otherwise  here. 
Here  many  things  atfcct  the  mind,  as  oppressiA^e  heat  docs  tlie  body, 
and  make  us  pant  for  deliverance  and  repose.  The  Avrath  of  God — a 
rense  of  his  fiery  laAV  in  the  conscience— the  temptationsof  Satan— the 
persecutions  of  wicked  and  unreasonable  men — afllictions,  public  and 
private,  personal  and  relative — here  is  the  heat. 

Where  is  the  shadoAv  ?  Behold  me,  says  the  Savior  of  sinnei-s,  be- 
hold me  !  Come  unto  njo,  and  I  Avill  give"  ycu  rest.  This  is  the  rest, 
pays  God,  Avherewith  ye  shall  cause  the  weary  to  rest,  and  this  is  the 
refreshing. 

But  Avhat  kind  of  shadow  is  He?  We  read  in  the  Scripture  of  the 
shadow  of  a  cloud,  of  the  shadow  of  a  tree,  of  the  shadow  of  a  rock, 
of  the  shadoAV  of  a  tabernacle  from  the  heat.  The  shadow  of  the 
cloud  in  har\'est  is  grateful,  but  transient.  The  shadow  of  a  tree 
under  Avhich  Ave  sit  down,  is  delightful;  but  it  is  limited  to  a  small 
distance,  and  the  rays  frequently  jpierce  through  the  boughs.  The 
shadow  of  a  great  rock  is  dense  and  cool,  but  it  befriends  not  on  every 
side,  and  covers  little  from  the  vertical  rays.  The  shadoAv  of  a  taber- 
nacle into  Avhich  Ave  may  continually  resort,  and  find  not  only  room 
but  entertainment,  is  the  most  complete  and  inviting.  All  these  have 
some  truth  in  their  application  to  Him,  but  none  of  tliem  can  do  jug- 


270  JUiNE  28. 

tice  to  tlie  subject.  He  is  Avhat  tlicy  imply,  but  more ^  and  not  only 
more  llitm  each  of  them,  but  more  than  all  of  them  combined,  and 
more  than  all  of  them  combined  in  their  best  estate;  and  infinitely 
more.  He  is  not  c.ily  ferfect^  but  divine;  and  he  that  dwelleth  in 
the  secret  place  of  the  Most  High  fchall  abide  under  the  shadow  of 
the  Almighty. 

Let  me  leave,  iiien,  other  shadows.  They  are  all  inadequate  to  the 
■wants  of  the  soul,  and,  in  some  way  or  other,  will  be  sure  to  fail  me  : 
yea,  whatever  else  I  get  under  for  shcltci-,  will  not  only  prove  vanity, 
t)ut  vexatioj)  of  spirit. 

13ut  ler.  me  make  use  of  this  shadow  from  the  heat.  He  is  not  far 
off.  He  is  accessible.  He  is  easy  to  approach.  And  it  is  only  by  re- 
pairing to  him  that  I  can  enjoy  the  benefit  derivable  irom  him.  And 
while  believing,  I  rejoice  in  him  with  joy  unspeakable.  Let  me  show 
my  benevolence  by  recommending  him  to  others.  They,  also,  are 
strangers  to  repose.  They  want  rest  unto  tlieir  souls.  And  he  is  sul- 
ficient  to  receive,  and  defend,  and  succor,  and  bless  all.  O  happy 
period  !  v.'hen  the  eyes  of  men,  as  of  all  the  tribes  of  Israel,  shall  be 
toward  the  Lord!  And  when  in  him  all  the  families  of  the  earth  shall 
be  blessed  1    The  Lord  hasten  it  in  his  time ! 


June  28.—"  What  doest  thou  here,  Elijah  ?"— 1  Kings,  xix,  13. 

The  principle  of  this  question  was  not  ignorance.  God  well  knew 
how,  and  why  he  came  there.  But  he  would  laiow  from  Elijah  him- 
self: and  therefore  asks  him — that  being  called  upon  to  account  for 
his  conduct,  he  might  be  convinced  of  his  folly,  and  be  either  speech- 
less, or  condemned  out  of  his  own  mouth.  We  may  view  the  inquiry 
three  ways. 

First,  as  an  instance  of  God's  moral  observation  of  his  creatures. 
His  eyes  are  upon  the  ways  of  man,  and  he  pondereth  all  his  doings. 
Nothing  can  screen  us  from  inspection.  Elijah  was  in  a  wilderness, 
and  alone ;  he  had  even  left  his  servant  behind  him — but  the  eye  of 
God  followed  him.  And  the  eyes  of  the  Lord  are  in  every  place  be- 
holding the  evil  and  the  good.  And  let  us  not  imagine  that  he  onlj- 
looks  after  an  extraordinary  character,  like  Elijah.  No  one  is  too 
small  and  inconsiderable  to  be  disregarded  by  Him.  Every  human 
being  is  not  only  his  creature,  but  his  subject,  and  responsible  to  him. 
The  meanest  slave  is  great  in  the  sight  of  God,  as  possessed  of  a  soul, 
and  destined  for  eternity.  God  has  a  right  to  know  where  Ave  are, 
and  what  we  are  doing ;  and  a  much  greater  right  than  a  father  or. 
a  masttir  has  to  know  this,  with  regard  to  a  child  or  a  servant :  for 
Ave  are  absolutely  his.  And  he  is  interested  in  observing  our  conduct; 
interested  as  a  judge,  who  is  to  pass  sentence  upon  cur  actions:  an(l 
interested  as  a  iriend  and  benefactor,  Avho  would  check  us  when  vv-e 
are  going  astray,  or  recall  us  when  we  have  wandered.    For, 

Secondly,  we  may  consider  it  as  a  reproof  given  to  a  good  man. 
He  ought  not  to  have  been  here,  hiding  himself  from  his  enemy,  and 
begging  that  he  might  die ;  but  should  have  been  engaged  in  carry- 
ing on  the  cause  of  God  in  the  reformation  he  had  so  nobly  begun. 
He  was  therefore  blamable.  God  dcies  nut  cast  him  off;  but  he  re- 
pi-ehcnds  him:    and  as  many  as  he  loves  he  rebukes  and  chactens. 


JUNE  28.  271 

Aiiii  faithful  are  the  wounds  of  this  Friend.  And  how  does  he  ad- 
minister this  reproof?  He  liad  all  the  elements  under  his  control ;  and 
he  showed  him  what  he  could  do :  '•  And  he  said,  Go  forth,  and  stand 
Tipon  the  mount  before  the  Lord.  And,  behold,  the  Lord  passed  by, 
and  a  great  and  strong  wind  rent  the  mountains,  and  brake  in  pieces 
the  rocks,  before  the  Lord;  but  the  Lord  was  not  in  the  vvijid:  and 
after  the  wind,  an  earthquake;  but  the  Lord  was  not  in  the  earth- 
quake :  and  after  the  earthqual<e,  a  fire ;  but  the  Lord  was  not  in  the 
tire:  and  after  the  fire,  a  still  small  voice.  And  it  was  so,  when 
Elijah  heard  it,  that  he  wrapped  his  face  in  his  mantle,  and  went  out, 
and  stood  in  the  entering  in  of  the  cave."  "And,  behold,  there  came 
a  voice  unto  him,  and  said  ;"  You  cowardly  deserter?  You  ungrate- 
ful, rebellious  wretch?  No:  but — "  What  doeet  thou  here,  Elijah?" 
And  this  "  in  a  still  small  voice" — a  kind  of  under  tone,  or  whisper, 
as  if  no  one  should  hear  it  beside.  Here  was  no  upbraiding;  nothing 
10  inflame  passion;  but  a  kind  and  calm  appeal  to  reason.  How 
forcible,  and  yet  tender!  It  is  thus  his  gentleness  makes  us  great. 
It  is  thus  he  does  not  break  the  bruised  reed,  or  quench  the  smoking 
llax.  It  is  thus  he  calls  upon  us  to  be  followers  of  him,  as  dear 
children.  If  a  brother  be  overtaken  in  a  faulty  let  us  not  employ  the 
earthquake,  the  wind,  and  the  fire — but  the  still  small  voice.  Let  us 
lake  him  aside.  Let  us  tell  him  his  fault  between  him  and  us  alone 
Let  us  restore  such  a  one  in  the  spirit  of  meekness.  Reproof  should 
iiever  be  given  in  a  passion.  It  is  too  much,  says  an  old  writer,  to 
expect  that  a  sick  patient  will  take  physic,  not  only  when  it  is  nau- 
seous, but  boiling  hot.  And  we  know  who  has  said,  •'  In  meekness  in- 
structing those  that  oppose  themselves."  "  The  wrath  of  man  worketh 
not  tlie  righteousness  of  God." 

Thirdly,  as  a  rule  by  which  we  may  judge  ourselves.  Let  us  sup- 
jx)se  that  we  heard  God  addressing  us,  as  he  did  Elijah.  How  should 
we  answer  him  ?  Could  we  say,  I  hope  I  am  where  thou  wouldst 
have  me  to  be,  and  doing  what  thou  wouldst  Jiave  me  to  do  ?  He 
does  thus  inquire.  And  therefore  it  behooves  us  so  to  act  as  to  be 
able  to  give  a  satisfactory  account  of  our  conduct.  Let  us  apply  the 
question  to  our  troubles.  How  came  we  in  these  ?  Have  they  be- 
fiillen  us  in  following  after  God  ?  Or  haA^e  we  drawn  them  upon  our- 
selves by  our  folly  and  sin?  Let  us  apply  it  to  our  connexions.  We 
are  choosing  associates.  Are  we  walking  whh  wise  men,  or  are  we 
the  companions  of  fools?  We  are  engaging  ourselves  for  hfe.  Are 
we  marrying  in  the  Lord,  or  unequally  yoking  ourselves  with  unbe- 
lievers? "What  doest  thou  here,  Elijah?"  Let  us  apply  it  to  our 
recreations.  Are  they  such  as  conduce  to  the  health  of  the  body,  and 
accord  with  purity  of  mind?  Or  are  they  amusements  and  dissipa- 
tions which,  if  God  should  call  us  to  account,  would  strike  conscience 
dumb?  Let  us  apply  it  to  our  stations.  Are  we  abiding  with  God 
in  our  own  callings?  or  are  we  acting  out  of  our  proper  sphere  of 
duty  ?  How  many  have  injured,  if  not  mined  their  usefulness  and 
comfort,  by  improper  removals,  or  striking  their  tent  without  the 
cloud  ?  Let  us  apply  it  to  our  religious  services.  We  ought  to  have 
an  aim,  and  a  very  worthy  one,  in  coming  to  his  house.  Happy 
they  who,  when  they  hear  the  inquiry.  What  doest  thou  here,  Eli- 
jah ?  can  say,  Here  I  am — not  from  custom  or  curiosity,  but  to  hear 


2T2  JUNE  29. 

what  God  the  Lord  will  speak,  and  to  see  his  power  and  his  glory 
as  I  have  seen  him  in  tlie  sanctuary. 

And  let  us  remember  that  a  false  answer  will  be  more  than  use- 
less. We  often  assign  a  reason  very  different  from  the  true  one,  to 
an  inquiring  fellow  creature — and  him  we  may  deceive — but  God  is 
not  mocked.  ■^__^____»__ 

June  29. — "  Then  spaJce  the  Lord  to  Paul  in  the  night  by  a  vision.  Ee 
not  afraid,  but  speak,  and  hold  not  thy  peace:  for  I  am  with  thee,  and  no 
man  shall  set  on  thee  to  hurt  thee }  for  I  have  much  people  in  this  city." — 
Acts,  xviii,  9, 10. 

The  Lord  is  a  very  present  help  in  trouble ;  and  before  his  people 
compress  their  apprehensions,  he  foresees  them,  and  effectually  pro- 
vides against  them. 

It  is  obvious  Paul  was  now  depressed  and  discouraged.  He  had 
nature  in  him  as  well  as  grace.  The  Christian,  and  even  the  apostle, 
did  not  destroy  the  man.  He  had  genius ;  and  not  only  great  sensi- 
bility, but  a  tinge  of  melancholy  is  perhaps  inseparable  from  this  en- 
dowment. He  was  also  the  subject  of  bodily  enervation;  and  was 
now  worn  down,  not  only  by  the  constant  preaching,  but  also  by  work- 
ing manually,  day  and  night,  to  support  himself  and  relieve  others. 
In  allusion  to  which,  he  says,  in  his  letter  to  these  Corinthians,  "  I  was 
with  you  in  weakness,  and  in  fear,  and  in  much  trembling."  Yea, 
he  was  now,  it  would  seem,  afraid — of  men — of  suffering  persecu- 
tion— of  death.  Is  this  he  that  said,  None  of  these  things  move  me, 
neither  count  I  my  life  dear  to  myself,  so  that  I  may  finish  my  course 
with  joy  ?  Yes ;  the  same.  He  then  spoke  sincerely,  and  accord- 
ing to  the  frame  he  was  in.  But  what  a  change  do  we  feel,  if  the 
Lord  hides  his  face ;  or  faith  fails ;  y3a,  or  if  there  be  only  a  varia- 
tion in  the  humors  of  the  body,  or  the  state  of  the  weather. 

The  Lord,  therefore,  removes  his  fear  by  the  assurance  that  no  man 
should  set  upon  him  to  hurt  him ;  for  "  He  was  with  him,  and  had 
much  work  for  him  to  do;"  so  that  even  his  destination  secured  him. 
And  see  how  faithfully  and  remarkably  this  was  accomplished.  For 
though  the  place  was  so  abandoned,  and  he  had  so  many  enemies, 
he  continued  there  a  year  and  six  months,  teaching  the  word  of  Grod 
among  them,  without  any  molestation.  At  length  a  storm  arose, 
which  tried  his  confidence  in  the  promise ;  but  it  issued  in  the  proof 
that  the  Savior  in  whom  he  trusted  was  true  and  righteous  altoge- 
ther. For  all  tlie  Jews  in  the  city  made  a  violent  insurrection  against 
Paul,  and  brought  him  before  Gallio,  the  deputy ;  but  he  refused  to 
take  cognizance  of  the  affair,  and  drave  them  from  the  judgment  j^eat. 
Upon  \vnich,  provoked  by  his  conduct,  the  Greeks,  who  had  joined 
the  Jews  in  this  assault,  fell  upon  Sosthenes,  the  chief  ruler  of  the 
eynagogue,  and  beat  him  in  sight  of  the  bench.  But  Paul,  on  whose 
account  the  persecution  was  raised,  was  suffered  to  escape  uninjured, 
and  continued  his  labors  a  considerable  time  longer  undisturbed,  and 
at  length  withdrew  from  the  place  in  peace. 

— Is  not  this  enough  to  prove  that  nothing  is  too  hard  for  the  Lord? 
that  he  can  turn  the  shadow  of  death  into  the  morning?  that  our 
enemies,  however  numerous  and  malignant,  are  all  under  his  control, 
and  cannot  move  a  hair's  breadth  beyond  the  length  of  the  chain  in 
which  he  holds  them  ? 


JUNE  30.  273 

Do  we  not  here  see,  that  if  we  have  his  promise,  wc  have  enough 
to  estabhsh,  strengthen,  settle  us,  whatever  cur  difficuhies  and  dan- 
gers may  be  ?  Heaven  and  earth  may  pass  away,  but  his  word  can- 
not fail.  If  a  chiUl  in  the  dark  feels  his  father's  hand  grasping  his, 
and  hears  him  say,  I  am  whh  thee,  fear  not,  he  is  calmed  and  c-onfi- 
dent.  Yea,  says  David,  thougli  I  walk  through  tl\c  valley  of  the 
shadow  oi'  death,  I  will  fear  no  evil,  for  thou  art  with  me.  He  hath 
said,  I  will  never  leave  tliee  nor  forsake  thee:  so  that  we  may  boldly 
eay,  The  Lord  is  my  helper,  and  I  will  not  fear  what  nian  shall  do 
unto  me ! 

"  How  safe  aiid  happy  are  tliej',  I  "  He  ravens  and  lions  can  tame — 

"  Who  on  their  food  ShppherJ  rely  !  |      "  All  creatures  obey  his  command: 

"  He  gives  them  out  strength  for  their  day  ;  I  "  Then  let  me  rejoice  in  his  name, 

"  Their  wants  he  will  surely  supply,  |      "  And  leave  all  my  car^s  in  his  hand." 


June  30. — "  There  is  a  river,  the  streams  whereof  shall  make  glad  the 
City  of  God." — Psalm  xlvi,  4, 

What  can  this  "  river"  be,  but  that  blessed  covenant  to  which 
David  himself  repaired  in  the  time  of  trouble,  and  extolled  beyond 
every  other  resource  or  delight — Although  my  house  be  not  so  Avith 
God,  yet  hath  he  made  with  me  an  everlasting  covenant,  ordered  iv 
all  things,  and  sure;  for  this  is  all  my  salvation,  and  all  my  desire^ 
although  he  make  it  not  to  grow. 

And  what  are  "  the  streams"  of  this  river  ?  but  the  out-goings  and 
effects  of  this  divine  constitution — The  blood  of  Jesus — The  influ- 
ences of  the  Holy  Spirit — The  doctrines  and  promises  of  the  gospel 
— The  ordinances  of  religion,  and  all  the  means  of  grace. 

There  are  four  ways  in  which  the  stieamsof  a  river  would  gladden 
tlie  citizens.  They  will  all  apply,  in  a  pre-eminent  degree,  to  the 
case  before  us. 

The  first  regards  pj'ospect.  Nothing  can  be  more  pleasing  or  in- 
teresting to  those  Avho  relish  the  simple  beauties  of  nature,  than  to 
walk  by  the  side  of  living  streams ;  to  s^ee  the  fish  playing  and  dis- 
appearing; the  green  weeds  waving  their  long  streamers  in  the 
water  ;  the  reeds  bending  and  reco/ering  themselves  again  ;  the  rip- 
pling of  tlie  shallows,  and  the  glassy  reflections  of  the  deeps  ;  while 
the  bushes  and  trees  form  a  quivering  shade  on  the  banks.  Here  is 
enough  to  fix  the  tasteful  mind,  and  to  induce  the  poet  to  take  out  his 
pen,  and  the  painter  his  pencil.  What  views  have  Christians  by 
the  side  of  their  streams  !  How  various  1  how  endearing !  how  im- 
pressive the  objects  which  strike  and  occupy  their  minds !  "  My  me- 
ditation of  him  shall  be  sweet ;  I  will  rejoice  in  tiie  Lord." 

The  second  regards  traffic.  It  is  an  unspeakable  advantage  to  a 
place  to  be  accessible  by  water,  as  it  renders  commerce  not  only  prac- 
ticable, but  easy  and  extciisive.  The  Humber  was  the  making  of 
Hull.  The  Thames  has  rendered  London  so  famous.  Were  this 
^ream  dried  up  or  diverted,  how  would  the  mistress  of  the  nations 
be  humbled  and  reduced  !  It  is  owing  to  their  trade,  carried  on  by 
means  of  their  rivers,  that  many  cities  on  the  continent  have  united 
themselves  to  the  ends  of  the  earth,  and  acquired  such  distinction 
and  wealth.  And  by  these  streams  Cliristians  obtain  riclies  for  the 
eoul,  and  eternity;  unsearchable  riches,  durable  riches^  Avith  right- 


274  JUxNE  30. 

eousiiess.  It  is  by  these  they  carry  on  business  with  the  land  that  12? 
very  far  oli',  the  merchandise  of  which  is  better  than  the  merchan 
diseof  silver,  and  the  gain  thereof  than  fine  gold. 

The  third  xcg^nls.  fertility.  Imagine  a  dry  and  barren  land  whc"."" 
no  water  is,  and  think  what  happiness  would  ensue,  if  springs  gushea 
forth  from  the  sands,  and  meandered  through  meadows  with  grasd 
and  reeds,  and  rushes.  Lot  c!i3se  the  plain  country,  the  vale  of 
Sodom,  near  Jordan,  because  it  was  watered,  like  the  garden  of  the 
Lord.  Did  you  never  read  the  words  of  Balaam,  in  describing  the 
blessedness  oi"  Israel  ?  "  As  the  valleys  are  they  spread  forth,  as  gar- 
dens by  the  river's  side,  as  the  trees  of  lign-aloes  which  the  Lov:i 
hath  planted,  and  as  cedar  trees  beside  the  waters."  What  is  a  tree 
planted  by  the  rivers  of  water,  bringing  forth  ni  its  season,  and  with 
never-withering  leaves ;  but  a  Christian  by  these  streams,  growing 
in  the  divine  life;  adorned  with  the  graces  of  the  Spirit,  and  filled 
with  all  the  traits  of  righteousness  which  are  by  Jesus  Christ  unto 
the  glory  and  praise  of  God  ? 

The  Iburth  regards  supply.  What  could  a  city  do  without  this 
precious,  all-important  fluid?  An  enemy,  therefore,  always  endeavors 
to  cut  otf  the  water,  to  compel  a  place  the  more  suddenly  and  speedily 
to  surrender.  Hence  the  boast  of  Rabshakeh:  "  With  the  sole  of 
my  foot  I  have  dried  up  all  the  rivers  of  the  besieged  places."  This 
sliall  never  be  the  case  here.  Your  resources  can  never  fail.  Youi 
relief  can  never  be  cut  off.  You  have  always  access  to  the  God  ot 
all  grace.  And  how  superior  are  your  supplies !  How  free !  How 
full !  How  satisfying!  "  Jesus  answered,  and  said  unto  her.  Whoso- 
ever drinketh  of  this  water  sliall  thirst  again ;  but  whosoever  drinketli 
of  the  water  that  I  shall  give  him,  shall  never  thirst;  but  the  water 
that  I  shall  give  him  shall  be  in  him,  a  well  of  water  springing  up 
into  everlasting  life." 

Arc  you  asking,  Who  will  show  us  any  good  ?  Let  the  subject^ 
supply  an  answer.  O  there  is — there  is  a  river,  the  streams  whereof 
ma!(e  glad  tlie  city  of  God.  Forsake  the  foolish  and  live,  and  go  in 
the  way  of  understanding.  Leave  the  Avorld  and  enter  the  Church.^ 
There — how  unlike  creatures,  who  are  all  vanity  and  vexation  of 
eplrit — there  you  will  find  a  Savior  full  of  grace  and  truth.  Ac- 
quaint now  thyself  ^vith  him,  and  be  at  peace,  thereby  good  shall 
come  unto  thee. 

O  my  soul,  am  I  tlie  subject  of  this  happiness?  Let  me  give  proof 
of  it.  Let  me  be  a  witness  tor  God.  Let  me  exemplify  his  word.  Let 
me  convince  others  that  there  is — a  reality — an  excellency — a  bless- 
edness in  the  religion  of  Jesus,  that  can  set  the  heart  at  rest,  and  yield 
a  joy  unspeakable  and  full  of  glory. 

The  pleasures  of  which  we  have  been  speaking  aie  the  pleasures 
of  the  way.    What  will  be  those  of  the  end  ! 

"If  such  the  sweetness  of  ths  sircants,       1  "Where  saiiUs  aiiJ  angels  drw  their  bliss 
♦*  W!ial  must  tbn  fountain  be  ?  |      "  lin-ncdiately  from  thee." 


END  OF  VOL.  I. 


MORNING    EXERCISES 


FOR    THE 


CLOSET: 


FOR 


EVERY    DAY    IN    THE    YEAR. 


^ 


BY   WILLIAM   JAY. 


Never  be  without  a  Book,  in  daily  reading,  of  a  direct  scriptural  and  deTOtiooal 
tendeDcy. — Hale. 

The  testimonies  of  thy  grace. 

I  set  before  mine  eyes: 

Thence  I  derive  my  daily  strength, 

And  there  my  comfort  lies. — Watts. 


VOL.  II. 


PUBLISHED    BY    THE 

AMERICAN   TRACT   SOCIETY; 

150  NASSAU-STREET,    NEW-YORK. 


D.  Fanshaw,  Printer. 


CONTENTS  OF  VOLUME  II. 


JDLT. 


Th«  sigk  I  of  G  cd  '■  glory 

I^rnt'i's  song  at  Peer 

Fain 

Pursuing     .... 
Submiision  to  God 
The  end  of  ordinances 
Indvelling  (in  deplored 
Juitificatioii  ar.d  »anctifiCRtion 
Our  Lord'i  praying      • 
Christian  Gratiiude 
Elijah's  jcurney  to  Horeb   • 
Daily  dying     .... 
The  Divine  requisition 
The  Savior's  peace 
The  inj.iriousness  of  unbelief 
Former  days  remembered 


Exod.  xxxiii.  18. 
Nurab.xxi. 16,19. 
Judges  »iii.4. 
Judges  viii.  4. 
James  iv.7. 
Matt.  I :.  7. 
Rom.r;i.34. 
ICor.v;.  U, 
Liikexi.  I. 
aCor.ix.  15. 
1  Kings  xiz.8. 
1  Cor.  XV.  31. 
Ezek.ixxvi.37. 
Johnxiv.  27. 
Matt.  xiii.  53-58 
lleb.x.33. 


The  holy  unction 

Riches  of  mercv 

The  bow  in  the'cloud   - 

Intimacy  with  Je«os 

The  ex  perienceuf  divine  grace 

The  victor    -        .        -        . 

Encouragements  to  prayer    - 

God  proved  ... 

The  prophet  of  the  church 

Treasure  hid  in  the  field 

The  gracious  state 

The  seeker  encouraged  • 

Showing  himself  risen 

The  third  appearance     - 

Jesus  at  the  lake 


1  John  ii.  20. 
Ephes.H.4. 
Ettk.  I.  28. 
Actsiv.  13. 
Fs.  xxxiv.8. 
Rev.iii.21. 
Fs.  Ixxxvi.  5. 
Mai.  iii.  10. 
Actsiii.  22, 2S. 
Matt.  xiii.  44. 
Rom.  Y.  2. 
IChron.  xvi.  IC. 
jtctsi.3. 
John  xxi.  14. 
Jobnxxi.  1. 


AUGUST. 


1.  The  questioning  of  Peter 

2.  Peter's  destiny    - 

3.  Curiosity  reproved 

4.  Circumstantial  truth 

5.  Harvest 

6.  The  Sickle   - 

7.  The  kingdom  of  Gcd 

8.  Learning  to  pray 

9.  The  seasonible  admonition 

10.  The  growing  empire   • 

11.  Commendation 

12.  God's  holiness     - 

13.  The  disinterested  inquiry 

14.  Me't-hibosbeib's  humility 

15.  The  waiting  chcrch 

16.  Chrift's  power  and  dominion 


Word  of  Life 
The  Practical  preacher 
The  pious  excursion 
The  Savior's  legacy 
Divine  strengthening 
God  conducting  Israel 
Prophecy  of  Hosea 
Gcd's  forbearance 
The  Christian  Joyful 
Joy  before  God    - 
Joy  of  harvest 
God's  love  to  his  people 
Tne  title  known 
The  needful  caution    - 
Tb«  important  inquiry 


John  xxi.  18. 
John  xxi.  18,  19. 
John  xxi.  19.22, 
John  xxi.  23. 
Joel  iii.  13. 
Joel  iii.  13. 

1  Cor.  iv.  20. 
Luke  xi.l. 
Jer.  xxiii.  16. 
J-hn  iii.  30. 
Fhil.  ii.  12. 
Pg.xxx.4. 

2  Sam.  ix.l. 

2  Sara.  ix.  7,  8. 
Ps.lxv.  1. 
Matt.  xvii.  27. 


Extent  of  Christian  knowledge  ljobnii.20 
Morning  devotioi.         .        -        Ft.  t.  3. 
God's  union  with  his  people  -    Jer.  iii.  14. 
God's  going  forth  as  the  morningHos.  vi.  3. 


Lazarus  sick 

The  word  of  Christ 

Waiting  rewarded 

The  smitten  shepherd     • 

The  hearer  of  prayer  • 

Divine  Espousals    - 

Heirship       ... 

Varied  experience  - 

The  blessing  of  Faith 

Holy  vigilance 

The  never-failing  relation 


SEPTEMBER. 


Death  not  always  detirabU   -  Amos  v.  18. 

The  noble  resolve         -  Fs.  Ixxxv.  8. 

Christian  Moderation  »  Phil.  iv.  6. 

The  Shining  right  -  IVov.  iv.  18. 

Christ  entering  heaven   -        •  I  Pet.  iii.  22. 

The  stranger  and  sojourner  •  Ps.  xxxix.  12. 

The  well-Etteiided  flock  .        •  Etek.  xixiv.  15. 

Prayer  and  thanksgiving     -  Phil.  iv.  6. 

Adve'sity  useful      -        .        -  Hos.xiii.5. 

Changes  in  the  wilderness  -  Numb.  x.  12. 

The  ascending  Savior  followed  Luke  xxiv.  50,  51 

The  good  Shepherd         •        -  John  i.  14. 

Sparing  mercy    -        -        -  Mai.  Iii.  17. 

Prosperity  Icjuriout        -        -  Hos.  xlii.  6. 
Difference  beiw. words  and  deedsDeut.  v.  28. 

Brevity  of  the  Scripture      -  Jobnxxi.  25. 


Phil.  11. 16. 
Phil,  ii,  16. 
1  Sain.  iii.  9. 
John  xiv.  27. 
Zech.  X.12. 
Deut.  xxxii.  10. 
Hos.  i.l. 
Rom.  ii.  4. 
Is.  11.3. 
Is.  ix.  3. 
Is.ix.3. 
Deut.  xxxiii.  3. 
Gen.  XV.  8. 
Prov.  iii.  5. 
Acuix.8. 


The  surrender      -       .       . 

The  use  of  means    ... 

The  freed  prisoners     - 

The  successful  follower  - 

The  sinless  Savior 

The  divine  presence 

God  thei.usband  of  his  church 

Mutual  dependence     - 

The  Christian  obligation 

Impatience 

Peter  brought  to  Christ  • 

Zeal  to  save 

Ziou'ssoiis      .        .        .        • 

The  call  to  depart 

Filial  duty      .... 


The  alarm 

Jontidenceand  caution 
Inattention 
The  blessed  sight 
Divine  solicituite     - 
Design  of  incarnation 
Life  more  abundantly 
The  morning  star 
The  door 

The  subjects  agents  too 
The  clean  heart 
Blesi^eduesB  of  loving  God    • 
Prayer  and  trouble 
Messiah  the  prince 
Concern  for  the  best  cause 


NOVEMBER. 


1.  How  to  read  the  Scriptures  -  Luke  x.26. 

a.  The  season  of  life         •        -  1  Pet.  iv.  2. 

3.  Joy  in  sorrow       •  -  8Cor.  vi.  10. 

4.  The  di\ine  liealer   -       -  Matt.  rlii.  7. 

5.  God  tor  ever  ours    -        -        -  Ps.  xlr;,i.  14. 
i.  Therevealerofsec.-ets         -  Dan.  ii.  28. 


I  7.  Unbelief  of  Christ's  brethren - 

8.  Capiiousness  of  the  Pharisees 

9.  The  whole  and  the  sick  - 

10.  Christ  tii€  resurrection 

11.  Joy  in  God's  salvation    - 
'l2.  God's  iole  agency 


John  li.  3, 
Col.  iii.  16. 
Fs.  xxxvii.  34. 
Zech.  xiii.  7. 
Fs.  IxT.  2. 
Ho8.  il.  19. 
Titus  iii,  16, 
Ps.lxv.  3. 
Gal.ui.9. 
1  Peter  i.  17. 
Hos.  ii.  9. 


Acts  ix.  6. 
Malt,  xvii.  27. 
Zech.  ix.  II. 
Hos.  vi.  3. 
1  John  iii.  5. 
Exod.  xxxiu    li 
Is.  liv.  5. 
Phil.iv.2-4. 
1  John  ii.6. 
Fs.  Iv.  8. 
John  i.  42. 
John  i.  42. 
Lam.iv.2. 
Micah  ii.  10, 
Mal.i.6, 


Rom,  xiii.  H. 
Ps,  IXXXT.  8, 
Is.  xni.20. 
Is.  xxxiii.  17. 
Deut.  V.  29. 
John  X.  10. 
Johnx.  10. 
Rev.ii.28. 
John  X.  9. 
Jer.  iv.  14. 
Jer.  iv.  14. 
1  Cor.  viii.  8. 
Ps.  Ixxxvi.  7. 
Dan.ix.25. 
Pi.  Ixxii.  15. 


Johnvii.5. 
Matt.  ix.  11. 
Matt.  ix.  12. 
Johnxi.  25. 
1  Sam.  ii.  1. 
Deut.  xxxU.  12. 


CONTENTS. 


n.  The  needful  (iislnibance 

14.  Divine  example  - 

15.  itil  sufficient  asaiitance  • 

16.  God's  hidden  ones 

J  7.  The  seed  of  ihe  Messiah 
18.  The  cnlSrged  prayer  - 
13.  The  importance  of  failh 

20.  With  Jesus  in  the  garden 

21.  Elislia'ssiclcnest 


The  groundless  accusation 

The  persevering  suppliant  - 

Job's  conftssioii      .        .        . 

Knowledge  of  our  sinfulness 

Our  peace  in  trouble 

The  Divine  defence 

The  coming  soul  discouraged 


Deul.  xxxil.  11. 
Deut.xxxii.il. 
Deul.  xxxii.  U. 
Pi.  lxxxiii.3. 
P».  Ixxxix.  38. 
Ps.lxxxi    10. 
John  ix.35. 
John  xviii.  26. 
SKingsxhi.H. 


1 22,  Partial  zeal 

(23.  Elisha's  sepulchre 

1 24.  Prosperity  in  the  divine  r..''e 

125.  The  evidence  of  faith      - 
25,  The  resting-place  forgotten 
27.  Union  of  faith  and  love  - 
20.  Hftbitual  Piety     - 

23.  The  two  commandments 
1 30.  The  personal  inquiry  . 


DECEMBER. 


The  Apostle's  glorifying 
I  am  a  burden  to  myself  • 
Sabbath  influences 
Job's  praying  for  his  friends 
The  Marys  at  the  stpulchrc 
The  wisdom  of  zeal 
The  needless  alarm      - 
The  heavenly  abepherd  - 
True  friendship 


Jobi.9. 
Matt.  XV.  27. 
Jobxl.4. 
Jobxiii,23, 
Micah  V,  5. 
Job  i.  10. 
Luke  ix.  42. 
2Cor.  xi.  30. 
Jobvii.20. 
Rev,  i,  10, 
Job  xlii,  10, 
Mat,  xxvii.  61. 
Phil.  i.  9. 
Job  I,  2. 
ReT.  Tii.  17. 
ISam.  xxiii,16. 


2  Kiugi  siit.  19. 

-  2Ktng»sili.20,«, 
Ps,xcii.  12.  ' 

-  Joh«  ix,  35. 
Jer,  1.6. 

-  1  Tim.  1-14. 
Prov.  xxiii.  17. 

•     lJohniii,23. 
John  ix.35. 


Trial  of  the  scribe 

The  poverty  of  Jesus 

New-born  citizens 

Jesus  at  the  fast 

The  end  of  affliction 

The  valuation  of  the  sabbath 

Attachment  to  Ziou 

Thedavspring      ... 

Birth  ot  Jesus 

The  Angels  with  the  shepherds 

The  great  sight  at  Bethlehem 

The  pious  pair 

Strong  conndence    -      - 

Brevity  of  life      ... 

Gratitude  and  conCcWflM 


Mat.  viii.  19,  ao 
Mat.  Tiii.  20. 
Pa,  IxxxTii.  i,  5 
John  xi,  56. 
Jobx.  2. 
Is.lviii,  13. 
Ps.  Ixxxvii,  7. 
Luke  i.  78,  79. 
Luke  li.  1-6. 
Luke  ii.  8,9. 
Luke  ii.  13. 
Luke   .  6. 
Job  xiii.  15. 
Job  X.  20. 
.AcUxxTlU.lS. 


MORNING  EXERCISES 

FOR  THE  CLOSET. 


July  1. — "i  beseech  thee,  show  me  thy  glory." — Exod.  xxxiii,  18. 

This  prayer  was  not  entirely  proper.  It  would  seem  that  Moses 
desired  some  visible  display  of  Deity,  or  some  kind  of  representa- 
tion— and  so  far  it  was  refused.  ''  He  said,  Thou  canst  not  see  my 
face  ;  for  there  shall  no  man  see  me  and  live.  Behold,  there  is  a 
place  by  me  ;  and  thou  shalt  stand  upon  a  rocic  :  and  it  shall  come 
to  pass,  while  my  glory  passeth  by,  that  I  will  put  thee  in  a  cleft 
of  the  rock,  and  will  cover  thee  with  my  hand  while  I  pass  by  : 
and  I  will  take  away  mine  hand,  and  thou  shalt  see  my  back 
parts — but  my  face  shall  not  be  seen." 

Here  we  see  the  weakness  of  man,  even  physically  considered. 
How  little  can  we  bear  !  When  Daniel  only  saw  an  angel,  he  fell 
into  a  deep  sleep  ;  and  John,  at  the  sight  of  Him  on  whose  bosom 
lie  had  often  leaned,  fell  at  his  feet  as  dead.  Flesh  and  blood  can- 
not inherit  the  kingdom  of  God,  neither  doth  corruption  inherit 
incorruption. 

We  cannot  go  on  well  till  God  has  gained  our  full  confidence. 
Let  us  never  suppose  that  he  denies  us  any  thing  from  insuffi- 
ciency to  give,  or  from  a  grudging  disposition ;  "  He  that  spareth 
not  his  own  Son,  but  delivereth  him  up  for  us  all ;  how  shall  he 
not  with  him  also  freely  give  us  all  things  ?  The  very  same 
principle  that  leads  him  to  give  us  some  things,  induces  him  to 
withhold  others — a  regard  to  our  safety  and  happiness — 

"Good,  when  he  gives,  supremely  good,         "  E'en  crosses,  from  his  sovereign  hand, 
"  Nor  less  when  he  denies  j  '  Are  blessings  in  disguise." 

Had  He  yielded  all  the  wish  of  Moses,  he  would  have  been  de- 
stroyed upon  the  spot.  He  therefore  rejects  what  was  evil,  but 
grants  what  was  good — "  I  will  make  all  my  goodness  pass  before 
thee,  and  I  will  proclaim  the  name  of  the  Lord  before  thee  ;  and 
will  be  gracious  to  whom  I  will  be  Gracious,  and  will  show  mercy 
on  whom  I  will  show  mercy."  W  e  are  morally  defective  ;  and 
our  infirmities  appear  even  in  our  prayers — we  know  not  what  to 
pray  for  as  we  ought.  What  would  be  the  consequence  if  all  our 
desires  were  accomplished  ?  It  is  our  privilege  that  God  is  as 
wise  as  he  is  kind  ;  that  he  knows  what  is  really  good  for  us  ;  and 
answers  us  not  according  to  our  wishes,  but  our  wants  ;  and  ac- 
cording to  what  we  ourselves  should  only  pray  for,  if  we  were 
alive  to  our  real  welfare,  and  always  knew  wherein  it  consists. 

Thus  qualified,  we  cannot  do  better  than  to  make  this  prayer 
our  own,  and  deaire  God  to  show  us  his  glory.    For  lie  alone  can 


6  JULY  2. 

do  it  efficiently.  As  the  sun  can  only  be  seen  by  his  own  shining, 
so  God  can  only  be  known  by  his  own  revealing — in  his  light  we 
see  light.  But  we  have  every  encouragement  we  could  desire,  if 
we  seek  him.  If  any  lack  wisdom,  let  him  ask  of  God,  who  giv- 
eth  to  all  men  liberally  and  upbraidcth  not,  and  it  shall  be  given 
him.    Then  shall  ye  know,  if  ye  follow  on  to  know  the  Lord. 

Let  us  pray,  therefore,  that  he  would  show  us  more  of  his  glo- 
ry. More  of  it  in  his  works.  More  of  it  in  his  ways.  More  of 
it  in  his  dispensations  and  ordinances.  And,  above  all,  more  of 
it  in  the  face  of  Jesus  Christ.  Nor  let  us  ever  think  that  we  do 
not  stand  in  need  of  this.  For  who  expressed  this  desire  ?  but 
a  man  who  had  been  indulged  already  beyond  any  of  his  fellow 
creatures  !  Yet,  after  communications  the  most  deep  and  exten- 
sive ;  after  being  inspired  to  write  Scripture  ;  after  beholding 
God  in  the  burning  bush  ;  after  talking  with  him  as  a  man  talk- 
eth  with  his  friend — so  far  is  he  from  being  satisfied,  that  his  soul 
is  drawn  forth  after  more  ;  and  he,  even  he  cries — I  beseech  thee, 
show  me  thy  glory.  Behold  another  instance.  Paul,  after  all 
liis  intimacies  with  the  Lord  Jesus  for  many  years,  thus  expresses 
himself:  "  That  I  may  know  him  !  "  But  who  is  Moses  ?  who  is 
Paul  ?     "  Which  things  the  angels  desire  to  look  into." 

Yet  some  are  so  perfectly  indifferent  to  the  subject  of  this 
prayer,  that  they  say  unto  God,  Depart  from  us,  for  we  desire  not 
the  knowledge  of  thy  ways.  But  spiritual  darkness  is  the  fore- 
runner and  pledge  of  eternal.  If  our  Gospel  be  hid,  it  is  hid  to 
them  that  ase  lost.  Because  they  are  a  people  of  no  understand- 
ing, therefore  he  that  made  them  will  not  have  mercy  on  them  ; 
and  he  that  formed  them  will  show  them  no  favor. 


July  2. — "  And  from  thence  they  went  to  Beer ;  that  is,  the  well,  whereof 
the  Lord  spake  unto  Moses,  Gather  the  people  together,  and  I  will  give 
them  water.  Then  Israel  sang  this  song,  Spring  up,  O  well :  sing  ye  unto 
it.  The  princes  digged  the  well,  the  nobles  of  the  people  digged  it,  by  the 
direction  of  the  Lawgiver,  with  their  staves.  And  from  the  wilderness  they 
•went  to  iMattanah ;  and  from  Mattanah  to  Nahaliel ;  and  from  Nahaliel  to 
Bamoth." — Num.  xxi,  16 — 19. 

Beer  was  a  pleasing  station  to  the  Jews ;  and  it  is  a  very  in- 
structive one  to  us.  They  here  came  into  a  dry  place  ;  but  they 
neither  rebelled  nor  murmured  against  God,  or  his  servant  Moses. 

See,  first,  How  easily  the  Lord  can  supply  the  wants  of  his  peo- 
ple— "  Gather  the  people  together,  and  I  will  give  them  water." 
Not  only  is  every  good  gift  and  every  perfect  gift  from  above, 
but  all  our  temporal  comforts  come  from  the  hand  of  God.  We 
are  not  to  look  for  miracles  ;  but  then  we  may  be  assured  that  his 
word  can  be  accomplished  without  them  :  "  For  sooner  all  nature 
shall  change  than  one  of  God's  promises. fail."  And  He  has  said, 
"  Thy  bread  shall  be  given  thee  ;  and  thy  water  sliall  be  sure." 
And  what  he  has  promised,  he  is  able  also  to  perform.  Let  us 
5iot  limit  the  Holy  One  of  Israel.  Nothing  is  too  hard  for  him. 
He  can  turn  the  shadow  of  death  into  the  morning.  Jehovah- 
jireh  !   The  Lord  will  provide.  "  When  the  poor  and  needv  seek 


JULY  2.  7 

water,  and  there  is  none,  and  their  tongue  faileth  for  thirst,  I  the 
Lord  will  hear  them,  I  the  God  of  Israel  will  not  forsake  them. 
1  will  open  rivers  in  high  places,  and  fountains  in  the  midst  of 
the  valleys ;  I  will  make  the  wilderness  a  pool  of  water,  and  the 
dry  land  springs  of  water." 

Secondly.  See  how  want  endears  our  blessings.  "  Then  Israel 
sang  this  song,  Spring  up,  O  well ;  sing  ye  unto  it."  We  feel 
unthankful  for  this  precious  fluid,  because  it  is  so  common,  and 
we  have  never  been  deprived  of  it.  But  had  Ave  gone  several  days 
in  a  Avilderness  without  it,  how  should  we  have  exalted  and 
praised  God  at  the  sight  of  a  refreshing  supply.  It  is  thus,  by 
their  removal  or  suspension,  we  are  taught  the  w^orth  of  our  com- 
forts. How  is  liberty  prized  and  enjoyed,  after  bondage  ?  and 
health,  after  sickness  ?  and  spring,  after  wdnter  ?  and  morning, 
after  night '?  We  become  indifferent  to  the  means  of  grace.  By 
a  change  of  residence,  or  by  accident,  or  disease,  we  are  deprived 
of  the  privileges  of  the  sanctuary— then,  ah  !  then  Ave  remember 
these  things,  and  pour  out  our  souls  in  us  :  for  w^e  had  gone  with 
the  multitude  ;  we  went  with  them  to  the  house  of  God,  with  the 
voice  of  joy  and  gladness,  with  a  multitude  that  kept  holy  day. 

Oh,  says  David,  when  he  was  faint,  Oh  that  one  would  give  me 
to  drink  of  the  water  of  the  well  that  is  by  the  gate  of  Bethlehem  ! 
And  were  we  equally  athirst,  spiritually,  how  should  v/e  long  for 
the  well  of  salvation,  and  say — 

"  Thou  of  life  the  fountaia  art ;  "  Spring  thou  up  within  my  heart ; 

♦'  Freely  let  me  take  of  thee ;  "  Rise  to  all  eternity  !" 

Thirdly.  His  agency  does  not  exclude  or  supersede  our  instru- 
mentality. "  The  princes  digged  the  w^ell,  the  nobles  of  the  peo- 
ple digged  it  by  the  direction  of  the  Lawgiver  with  their  staves" 
—God  filled  it ;  but  they  digged  it ;  This  was  their  part.  This 
they  could  do — and  why  should  God  have  exempted  them  from 
it  ?  He  gives  the  increase  ;  but  Paul  must  plant,  and  Apollos  wa- 
ter. He  furnishes  the  wind  ;  but  wa  are  to  spread  the  sails.  He 
gives ;  but  we  gather.  Prayer  and  diligence,  dependence  and 
activity,  harmonize  in  the  Scripture,  and  are  only  inconsistent  in 
the  crudeness  of  ignorant  and  foolish  men.  Paul  makes  divine 
influence  not  an  excuse  for  the  neglect  of  means,  but  a  motive 
and  encouragement  for  the  use  of  them  :  '•  W'ork  out  your  own 
salvation  with  fear  and  trembling  ;  for  it  is  God  wlio  worketh  in 
you  both  to  will  and  to  do  of  his  good  pleasure." 

Fourthly.  However  pleasing  any  of  our  present  stations  aje, 
we  must,  if  we  are  the  Israel  of  God,  leave  them.  "  And  from  the 
wilderness  they  went  to  Mattanah  :  and  from  Mattanah  to  Naha- 
liel ;  and  from  Nahaliel  to  Bamoth."  The  part  they  left  is  called, 
indeed  the  wilderness :  and  so  it  was — but  it  was  good  for  them  to 
be  there. 

There  they  had  witnessed  proofs  of  the  power  and  goodness  of 
God,  and  enjoyed  a  time  of  refreshing  from  his  presence.  But 
they  had  compassed  the  place  long  enough  ;  and,  decamping  from 
this  loved  scene,  had  to  journey  on  in  the  desert.  Here,  also, 
Christians  have  their  indulgences.     But  these  are  designed,  not  to 


8  JULY  3. 

induce  tliem  to  tarry,  but  to  encourage  them  to  advance.  In  the 
midst  of  their  enjoyments,  a  voice  cries,  Arise  ye,  and  depart 
hence ;  for  this  is  not  your  rest. 

These  people  would  have  been  more  Avilling  to  move — because' 
they  knew  they  were  moving  toward  Canaan,  a  better  country, 
the  end  and  aim  of  their  journey  ;  and — because  they  were  under 
the  direction  of  God,  as  their  guide,  and  who  would  never  leave 
them  nor  forsake  them.     So  it  should  be  with  us. 


JvLY  3.— "Faint.— "Judges  viii,  4. 

What  war  is  there  that  has  nothing  to  depress  ?  nothing  to 
animate  ?  and  that  does  not  furnish  a  diversity  of  feelings  in 
those  who  carry  it  on  ? 

Christians  resemble 
the  Amalekites — faint,  3'et  pursuing. 

Yes — while  engaged  in  this  good  fight  of  faith,  they  may  be 
faint.  We  need  not  wonder  at  this,  if  we  consider  the  enemies 
they  have  to  vanquish— bodily  appetites ;  filthiness  of  spirit ;  a 
depraved  nature  ;  all  sin  and  error  ;  the  present  evil  world  ;  the 
devil,  and  his  angels.  If  we  also  consider  the  qualities  of  their  ad- 
versaries— their  number — their  malignity — their  power — their  po- 
licy— their  success  :  for  they  have  cast  down  many  mighty ;  yea, 
many  strong  men  have  been  slain  by  them— Oh  !  when  we  think 
of  tne  heroes,  the  statesmen,  the  princes,  the  philosophers,  the  di- 
vines, and  all  the  myriads  they  have  enslaved  and  destroyed,  who 
is  not  ready  to  tremble,  and  exclaim,  "  I  shall  one  day  perish  !" 

There  is  also  the  length  of  the  service.  It  is  not  for  a  season 
only,  but  for  life.  We  are  not  allowed  to  receive  any  proposals 
of  peace.  We  cannot  enter  into  a  truce — no,  not  even  to  bury 
the  dead.  Let  the  dead  bury  their  dead.  We  are  to  fight  on 
through  summer  and  winter— by  day  and  night— in  every  situa- 
tion and  condition.  He  that  endureth  to  the  end,  the  same  only 
shall  be  saved.  In  conversion  we  throw  away  the  scabbard  ;  in 
death  only  we  lay  down  the  sword.  While  we  are  here,  some- 
thing is  still  to  be  done  ;  something  still  to  be  avoided — in  com- 
pany— in  solitude — in  health— in  sickness.  And  is  it  nothing  to 
watch  in  all  things  !  To  pray  without  ceasing  !  In  every  thing  to 
give  thanks  !    To  be  always  abounding  in  the  work  of  the  Lord  ' 

There  are  also  occasional  difhculties  too  common  to  be  over- 
looked ;  and  it  is  easy  to  suppose  a  few  of  them.  What  marvel 
if  the  soldier  is  faint— when  the  road  is  rough  and  thorny — and 
the  weather  is  Avarm  and  oppressive— and  he  hungers  and  thirsts 
for  want  of  seasonable  refreshments  and  supplies,  which  are  in- 
terrupted, if  not  cut  off— and  he  feels  a  loss  of  strength,  occasioned 
by  a  wound  from  without,  or  an  indisposition  from  within  Is 
this  talking  parables  ?  There  is  not  a  Christian  on  earth  whose 
religious  experience  will  not  easily  explain  it  all. 

And  if  this,  therefore,  be  nuj  experience — let  me  remember  that 
there  is  nothing  ominous,  nor  even  peculiar,  in  it.  Every  subject 
of  divine  grace  is  well  acquainted  with  this  heart's  bitterness — 


JULY  4.  S 

and  mmt  be— or  much  of  the  Scripture  could  not  be  applied  to 
him.  either  in  a  way  of  description,  or  comfort. 

—And  let  me  be  thankful  that  to  Avill  is  present  with  me,  though 
how  to  perform  that  which  is  good  I  find  not.  If  1  faint,  I  do  net 
flee.    Faint — yet  pursuing. 


July  4.— "Yet  pursuing."— Judges,  viii,  4. 
The  life  and  experience  of  the  Christian  are  full  of  contrasts. 
He  resembles  the  bush  of  Moses,  which  was  seen  burning,  but  not 
consumed.  And  his  language  is.  Cast  down,  but  not  destroyed  ; 
sorrowful,  yet  always  rejoicing ;  as  dying,  and,  behold,  we  live 
We  are  now  viewing  him  as  a  soldier.  In  our  last  page  we  saw 
him  faint ;  but  we  shall  now  find  him,  amidst  all  that  is  grievous, 
feeling  no  disposition  to  give  in,  or  give  up— yet  pursuing. 

—And  there  is  much  to  encourage  and  animate  him.  Tliere 
is  something  in  himself,  and  which  is  nothing  less  than  a  princi- 
ple of  divine  grace.  Every  thing  else  will  decline,  when  it  meets 
with  its  proper  temptation.  Natural  and  merely  rnoral  resources 
are  as  the  morning  cloud,  and  the  early  dew  which  soon  passeth 
away.  But  we  are  confident  of  this  very  thing,  that  He  which 
hath  begun  a  good  work  in  us,  will  perform  it.  That  which  is 
divine  is  durable  and  invincible.  That  which  is  born  of  God 
overcometh  the  world. 

— There  is  also  much  to  encou-age  him  in  his  cause.  It  is  a 
good  warfare.  It  will  bear  examination.  Conscience  entirely 
approves  of  it.  Angels  applaud  it.  There  is,  therefore,  nothing 
to  make  us  waver,  or  hesitate.  Every  thing  feeds  courage.  We 
ought  to  engage  and  persevere.  It  is  the  cause  of  truth,  of  right- 
eousness, of  glory — of  real  glory.  It  would  be  more  honorable  to 
be  foiled  in  this  cause,  than  to  conquer  in  any  other. 

— There  is  also  much  in  his  leader  and  commander.  Some 
chiefs  have  so  attached  and  inspired  their  troops,  that  they  would 
plunge  into  any  enterprise,  or  follow  them  into  any  danger.  It 
was  said,  proverbially,  at  Rome,  that  it  was  unbecoming  a  Roman 
soldier  to  fear  while  Ceesar  was  alive.  It  is  much  more  umvorthy 
a  Christian  soldier  to  fear  while  Christ  is  alive  ;  for,  because,  says 
he,  I  live,  ye  shall  live  also.  When  Antigonus  heard  some  of  his 
troops  rather  despondingly  say.  How  many  are  coming  against 
us  ?  he  asked.  But  how  many  do  you  reckon  me  for  ?  And  when- 
ever we  think  of  our  foes,  and  the  Captain  of  our  salvation,  we 
may  truly  say,  More  are  they  that  be  with  us,  than  they  that  be 
with  them.  Greater  is  He  that  is  in  us,  than  he  that  is  in  the 
world.  Who  goes  before  us  ?  Who  teaches  our  hands  to  war, 
and  our  fingers  to  fight  ?  Who  provides  for  us  ?  Who  renews 
our  strength  ?  ^Miat  limits  have  His  wisdom  and  power  ?  Did 
He  ever  lose  an  action  yet  ?  or  a  single  soldier  ? 

"A  friend  and  helper  so  divine,  "  He  makes  the  glorious  vict'ry  mine, 

"  Doth  niy  weak  courage  raise ;  "  And  hid  shall  be  the  praise." 

— And,  oh  !  let  me  think  of  the  certainty  of  the  issue  !  Fear 
unnerves  :  but  it  would  make  a  hero  of  a  coward  to  assure  him  in 


10  JULY  5. 

the  conflict  that  he  should  overcome.  This  can  rarely  or  never 
be  done  in  other  contentions  :  for  nothing  is  so  doubtful  as  the  re- 
sult of  a  battle.  Prudence,  therefore,  says,  Let  not  him  that  put- 
tnth  on  the  harness  boast  himself  like  him  that  puttcth  it  otf.  But 
the  Christian  enters  the  field  under  peculiar  advantage.  How- 
ever trying  or  lengthened  the  struggle  may  be,  he  fights  not  un 
certainly — 

"  The  weakest  saint  "  Though  death  and  hell 

"  Shall  win  the  day,  "  Obstruct  the  way." 

Yea,  in  all  these  things  we  are  more  than  conquerors  ! 

— For  what  will  be  the  result  of  success  ?  "What  do  other  vic- 
tors gain  ?  How  precarious,  how  unsatisfying,  how  poor  and 
mean,  the  rewards  of  the  world's  warriors,  compared  with  the  ac- 
quisitions of  the  good  soldier  of  Jesus  Christ !  He  that  over- 
cometh  shall  inherit  all  things  ! 

"  Then  let  my  soul  march  boldly  on,  "  There  peace  and  joy  eternal  reign, 

"  Press  forward  to  the  heavenly  gate ;  "  And  glittering  robes  for  conq'rors  wait.' 


July  5. — "Submit  yourselves  to  God." — James,  iv,  7. 

This  is  the  great  thing — This  is  the  excellency,  the  essence, 
the  proof,  of  religion.  God  is  our  Savior.  Our  Lawgiver.  Our 
disposer.  Under  each  of  these  characters,  his  people  are  made 
willing  to  submit  to  him  in  the  day  of  his  power.  And  nothing 
but  the  efficiency  of  divine  grace  can  influence  a  man  cordially 
to  resign  himself  to  God  in  either  of  these  relations. 

We  must  submit  ourselves  to  God,  as  the  Savior.  Here  our 
concern  with  him  begins,  and — must  begin.  For  we  are  con- 
demned, and  the  first  thing  is  to  obtain  deliverance.  We  are  dis- 
eased and  dying,  and  the  first  thing  we  want  is  the  physician  and 
the  remedy.  When,  therefore,  the  Jews  asked  our  Lord,  What 
must  w^e  do  that  we  may  work  the  works  of  God  ?  "  This,"  said 
he,  "  is  the  work  of  God,  that  ye  believe  on  him  whom  he  hath 
sent."  And  when  the  jailer  asked  Paul  and  Silas  what  he  should 
do  to  be  saved,  they  said  unto  him,  "  Believe  on  the  Lord  Jesus 
Christ."  God  is  a  sovereign,  at  whose  mercy  we  absolutely  lie. 
We  have  no  claims  upon  him  ;  and  it  is  wonderful  that  he  is  dis- 
posed to  undertake  our  case  at  all.  But  he  requires  us  to  submit  ] 
and  will  not  allow  us  to  prescribe.  He  will  have  the  entire  ma- 
nagement of  our  case,  or  he  will  have  nothing  to  do  with  it.  And 
it  might  be  supposed  that  there  would  be  no  great  difficulty  here. 
But  men  are  not  sensible  of  their  condition  and  danger :  and 
there  is  much  in  the  nature  and  manner  of  this  salvation  that  is 
not  palatable  to  the  pride  of  the  human  heart.  No  court  is  paid 
to  our  reason  ;  but  we  are  required  to  trust  in  a  plan  concerning 
which  we  have  never  been  consulted  ;  and  even  to  become  fools, 
that  we  may  be  wise.  However  decent  and  moral  our  character 
has  been,  we  must  be  content  to  enter  into  life  in  the  very  same 
way  witli  the  chief  of  sinners.  We  must  renounce  our  own 
righteousness,  and  plead  for  acceptance  as  guilty.  We  must  de- 
pend on  another  for  all  our  strength.     V/o  must  acknowledge  that 


JULY  5.  H 

ail  we  have  is  from  the  exceeding  riches  of  liis  grace  ;  and  be  cr}-- 
ing,  to  the  last,  "  Not  unto  us,  not  unto  us,  O  Lord,  but  unto  tliy 
name,  give  glory,  for  thy  mercy  and  thy  truth's  sake." 

But  to  this,  every  awakened  and  humbled  sinner  is  brought. 
And  his  submission  is  not  the  effect  of  necessity  only.  It  is  ac- 
companied with  acquiescence  and  approbation.  He  sees  a  consis- 
tency and  an  excellency  in  it  that  delight  him,  while  it  relieves. 
And  though  he  knows  there  is  no  other  way — yet  if  there  were  a 
thousand,  ho  would  turn  from  them  all,  and  say,  God  forbid  that 
I  should  glory,  save  in  the  cross  of  our  Lord  Jesus  Christ. 

We  must  submit  ourselves  to  Him,  as  the  Lawgiver ;  and  be 
willing  to  live,  not  to  the  lusts  of  men,  but  to  the  will  of  God. 
He  is  only  the  author  of  eternal  salvation  unto  all  them  that  obey 
him.  We  cannot  love  Him,  till  we  hope  in  his  mercy  :  nor  run 
in  the  way  of  his  commandments  till  we  are  freed  from  the  load 
of  guilt  and  terror — a  burden  too  heavy  for  us  to  bear.  But  faith 
is  followed  by  love  :  and  love,  by  obedience.  We  are  delivered 
from  the  hand  of  our  enemies,  says  Zecharias,  not  to  be  lawless, 
but  to  serve  Him,  who  lias  made  us  free,  without  fear,  in  holiness 
and  righteousness,  before  Him,  all  the  days  of  our  lives.  Our 
obligations  are  infinitely  increased  by  redeeming  grace  and  dyi'ig 
love.  And  every  believer  feels  them,  and  acknowledges  that  he 
is  not  his  own,  for  he  is  bought  with  a  price,  and  bound  to  glorify 
God  in  his  body  and  in  his  spirit,  which  are  God's.  The  Tove  of 
sin,  as  well  as  the  love  of  self,  is  subdued  in  him  :  and  he  grate- 
fully asks,  "  What  shall  I  render  unto  the  Lord  for  all  his  benefits 
toward  me  ?"  "  Lord,  what  wilt  thou  have  me  to  do  ?"'  He  finds 
his  yoke  easy  ;  and  accounts  his  service  to  be  the  truest  freedom. 
He  cannot,  indeed,  do  the  things  which  he  would,  and  this  is  his 
grief:  but  he  delights  in  the  law  of  God  after  the  inward  man. 
He  would  not  bring  down  the  divine  commands  to  his  deficiencies ; 
but  longs  to  rise  to  the  level  of  their  perfection.  And  though  he 
is  full  of  complaints,  it  is  of  the  servant,  and  not  of  the  Master — 
He  always  speaks  well  of  his  name :  and  recommends  him  to  others. 

We  must  also  submit  to  him,  as  our  disposer,  and  be  willing 
that  he  should  choose  our  inheritance  for  us.  Ptian  naturally 
loves  independence  :  he  wishes  to  be  at  his  own  control ;  and  to 
have  the  management  of  events,  both  as  they  affect  others  and 
himself.  Many,  also,  who  talk  much  of  the  providence  of  God, 
are  constantly  striving  with  it.  Hence  they  envy  the  successes 
of  their  fellow  creatures;  and  are  discontented  and  repining  when 
things  do  not  fall  out  according  to  their  mind ;  and — especially 
under  ih&.r  trials,  think  God  deals  improperly  with  them :  and  so 
charge  him  foolishly,  or  unkindly. 

But  this  temper  is,  at  least,  dethroned  in  the  Christian  ;  and  he. 
is  disposed  to  say,  "  Here  I  am  ;  let  Him  do  what  seemeth  him 
good.  I  am  ignorant  and  liable  to  be  imposed  upon  ;  but  he 
is  all-wise  ;  and  by  not  sparing  his  own  Son  for  me,  he  has  justi- 
fied the  implicit  confidence  of  my  heart.  Let  him,  therefore,  de- 
termine the  bounds  of  my  habitation,  and  arrange  all  the  events 
of  my  condition.    If  things  are  not  such  as  I  had  wished  and 


13  JULY  6. 

reckoned  upon,  I  have  no  reason  to  complain.  He  has  a  right  to 
do  what  he  will  with  his  own  ;  and  he  always  uses  it  ii.  a  way  the 
most  conducive  to  my  welfare.  How  often  have  I  desired  him  to 
undertake  and  act  for  me  !  And  when  he  complies — is  it  for  me 
to  murmur,  and  dispute  ;  or  say  unto  Him,  AYhat  docst  thou  ? 

"  Lord,  I  would,  T  do  suJ  mit ;  "  Only  when  the  way  is  rough, 

"  Gladly  yield  my  all  to  thee :  "And  the  coward  llcbh  would  start, 

"What  thy  wisdom  sees  most  fit,  " Let  thy  presence  and  tliy love 

"Must  be  surely  be^t  forme.  "Cheer  and  aiiimalc  my  hcai't."' 


July  6. — "What  Aveiit  ye  out  into  the  wilderness  to  see  ?" — r>Iatt.  xi,  /. 

These  are  the  words  of  Jesus  to  the  multitude  concerning  John, 
to  whose  preaching  they  had  repaired..  "  There  were  many  of 
you — and  persons  of  all  ranks  and  conditions — and  some  from 
a  great  distance.  What  did  you  tliink  of  the  preaclier  ?  What 
induced  you  to  attend  his  ministry  '?  Surely  you  had  some  rea- 
son for  it — some  design  in  it.     W  hat  was  it  ?" 

May  we  not  learn  from  hence  that  we  should  ahvays  have  an 
end  in  view  in  repairing  to  the  ordinances  of  religion  ?  and  be  able 
to  answer  the  question,  JVhy  we  attend  t-he  preaching  of  the  word  ? 

This  becomes  us,  even  as  men.  Men  ought  not  to  act  at  ran- 
dom ;  or,  like  the  inferior  creatures  who  are  led  by  blind  impulse 
or  instinct,  without  reflection  or  motive.  They,  as  the  Scripture 
says,  have  no  understanding,  and  must  be  governed  and  guided 
by  those  above  them.  But  God  teaches  us  more  than  tlie  Dcasts 
of  the  field,  and  maketh  us  wiser  than  the  fowls  of  the  air ;  for 
there  is  a  spirit  in  man,  and  the  inspiration  of  the  Almighty  givetii 
him  undersiaiiding.  And  wherein  is  this  pre-eminence  to  ai)pear, 
but  in  our  acting  wisely,  and  with  design  ? 

— We  rise  higher,  and  say,  that  without  this  we  cannot  phrase 
God.  There  can  be  nothing  religious  without  design.  Intention 
is  essential  to  moral  conduct,  /.nd  though  a  good  m.otive  cannot 
sanctify  a  bad  action,  a  bad  motive  will  always  vitiate  a  good 
action.  The  Pharisees  fasted,  and  prayed,  and  gave  alms  ;  but  it 
was  to  be  seen  of  men,  and  thus  all  was  corrupted  in  its  principle. 

— Without  an  aim  in  our  attendance,  we  have  nothing  to  pray 
for  before  we  go  ;  nothing  to  make  the  subject  bear  upon,  v.hile 
we  are  hearing ;  nothing  by  which  to  examine  ourselves,  when 
we  return.  How  can  we  decide  whether  our  meeting  together  is 
for  the  better  or  the  worse  ?  whether  we  have  failed  in  the  op- 
portunity, or  succeeded  ?  Success  is  the  accomplishmeiu  of  an 
end,  and  must  be  judged  of  by  it. 

—A  man  that  acts  v/ithout  an  end,  never  acts  in  earnest.  Jt  is 
the  end  that  stimulates  zeal  ;  that  sweetens  labor ;  that  repays 
every  expense,  W'hat  would  induce  a  patient  to  tlie  taking  of 
medicine,  or  the  losing  of  a  limb,  but  the  thought  of  restoring  or 
preserving  health  and  life  ? 

— To  finish  the  argument— the  concern  itself  here  should  ho 
taken  in  the  account.  In  common  and  trivial  matters  we  may 
act  without  motive  ;  but  in  momentous  ones,  every  kind  of  deli- 
beration is  wisdom.     And  how  important  is  our  attendance  on  ths 


JULY  6.  13 

word  of  life  !  It  regards  God  ;  aud  tlie  soul :  and  eternity,  Its 
roJiscquences  will  remain  for  ever.  It  must  furnish  the  most 
ir.vful  part  of  our  future  account.  We  forget  these  exercises  ;  but 
they  are  all  recorded  in  the  book  of  God's  remembrance.  We 
have  soon  done  with  the  sermon  ;  but  the  sermon  is  not  done  with 
us,  till  it  has  judged  us  at  the  last  day.  What  an  insult  is  offered 
to  Godj  to  come  before  him,  and,  by  an  appearance  of  devotion,  to 
call  forth  his  allention,  when,  in  reality-,  we  have  nothing  to  do 
with  him  !  What  a  trifling  is  it  with  dnine  things  !  And  what 
can  be  so  dangerous  as  this !  It  impairs  the  conscience,  and 
deadens  moral  sensibility.  It  renders  the  means  of  grace  unim- 
pressive by  familiarity  ;' and  provokes  God  to  withhold  or  with- 
draw the  influence  essential  to  tlieir  success. 

But,  admitting  that  we  ahvays  ought  to  have  an  end  in  view, 
what  OUGHT  THAT  END  TO  BE?  Not  curlosity  and  amusement. 
This  was  the  case  with  Ezekiel's  hearers.  They  went  to  his 
preaching  as  persons  go  to  a  concert. 

— Not  criticism  and  cavilling.  Many  are  Aviser  than  their 
teachers.  They  come  to  judge,  not  to  learn,  and  make  a  man  an 
offender  for  a  word.  Many  come  to  our  Savior  to  '-catch  him 
m  his  talk." 

— Not  an  outward  advantage.  A  man,  by  his  attending  the 
Gospel,  may  secure  himself  reputation,  business,  or  friendship. 
But  this  is  trading  in  divine  things.  And  what  is  the  hope  of  the 
hypocrite,  though  he  hath  gained,  when  God  taketh  avray  his  soul ! 

— Not  the  quieting  of  conscience.  Some  are  at  ease  in  Zion 
because  they  hear  the  word  of  truth,  though  they  do  it  not.  But 
the  Apostle  tells  us,  they  deceive  their  own  seh'es  ;  and  our  Lord 
calls  them  fools,  because  they  build  upon  the  sand. 

— But  the  end  should  be — 

To  obtain  the  conversion  of  the  soul  to  God.  This  is  the  very 
design  of  the  ministry  itself.  And  how  many  have  v;e  known, 
since  we  attended  the  word,  Avho  have  been  turned  from  the  error 
of  their  ways,  into  the  path  of  peace  !  Has  faith  come  to  us  by 
hearing  ?  Has  this  efficacy  ever  been  our  aim — our  wish— our 
prayer  ? 

It  should  also  be,  to  gain  all  needful  instruction.  This  v.-as  tiie 
case  with  many  who  came  to  hear  John.  The  people,  the  publi- 
cans, and  the  soldiers  severally  said  to  him — ••  And  what  shall  we 
do?"  They  did  not  inquire  after  the  duty  of  otJicrs,  but  after 
their  own.  David  went  to  inquire  in  God''s  temple,  and  said,  I 
vvill  hear  what  God  the  Lord  will  speak.  The  best  disposition  we 
can  go  in,  is  when  we  lia^  e  no  partiahties,  and  can  sincerely  ask. 
Lord,  what  wilt  thou  have  me  to  do  ?  Not  sliunning  to  liear  all 
ihe  counsel  of  God ;  or  counting  the  preacher  our  enemy  be- 
cause he  tells  us  the  truth. 

It  should  be,  to  ha^'e  divme  things  reapplied  and  rcimpressed. 
If  we  do  not  want  nevr  information,  it  is  def-irable  to  be  reminded 
of  forgotten  truth,  and  to  have  our  k?iowledge  reduced  to  experi- 
ence end  practice.  The  principle  of  divine  grace  cannot  be  lost. 
But  what  changes  do  believers  fee]  in  their  frames!  IIov/  often 
do  their  souls  cleave  unto  tlie  dust !     And  here  they  obtain  quick- 


14  JULY  7. 

ening,  according  to  his  word.  And  by  waiting  upon  Him  their 
strength  is  renewed. 

It  should  be,  also,  to  aid  in  upholding  the  public  means  of  grace 
for  the  advantage  of  others.  How  adapted  to  usefulness  is  the 
institution  of  preaching.  We  may  judge  what  a  neighborhood 
would  be  without  the  ministry  of  tlie  word,  when  we  see  what  it 
is  even  with  it.  Here  are  always  to  be  heard  calls  to  repentance, 
and  proclamations  of  pardon.  Here  is  always  furnished  solace 
to  the  afflicted,  and  excitement  to  the  careless. 

It  is  lamentable  that  so  little  of  this  spirit  is  to  be  found  in  the 
midst  of  so  much  hearing  as  there  is  in  our  day.  We  read  of  a 
concourse  of  people  in  the  Acts,  occasioned  by  the  clamor  of 
Demetrius,  of  whom  it  is  said,  "  Some  cried  one  thing,  and  some 
another  ;  for  the  assembly  was  confused  ;  and  the  more  part  knew 
not  wherefore  they  were  come  together."  With  the  exception  of 
crying  out,  here  is  a  fair  representation  of  many  a  religious  au- 
dience. A  few  are  informed  and  principled,  but  the  mass  have  no 
aim,  or  an  improper  one. 

— Yet  in  another  view,  it  is  pleasing  to  see  a  place  filled  with 
hearers.  They  are  in  the  way,  and  God  may  meet  Mith  them. 
His  grace  is  sovereign  and  free.  Some  who  come  with  no  seri- 
ous design,  have  been  convinced  of  all,  and  judged  of  all,  and 
confessed  that  God  was  in  the  midst  of  them  of  a  truth. 

Yet  his  sovereignty  is  not  our  rule,  but  our  resource.  What  he 
may  do,  is  one  thing  ;  what  he  will  do,  is  another.  He  has  said, 
"  Draw  nigh  to  God,  and  he  will  draw  nigh  to  you." 

And  though  he  is  sometimes  found  of  them  that  seek  him  not, 
he  is  ahva3-s  found  of  them  that  seek  hii;n. 


July  7. — "O  wretched  man  that  I  am!  Who  shall  deliver  me  from  the 
body  of  this  death  !" — Rom.  vii,  24. 

It  is  commonly  supposed  that  here  is  a  reference  to  a  cruel 
usage  sometimes  practised  by  the  tyrants  of  antiquity,  and  which 
IS  mentioned  by  Virgil  and  Cicero,  and  Valerius  Maximus.  It 
consisted  in  fostening  a  deeid  carcass  to  a  living  man.  Now  sup- 
pose a  dead  body  bound  to  your  body — its  hands  to  your  hands- 
its  face  to  your  face — its  lips  to  your  lips.  Here  is  not  only  a 
burden,  but  an  offensive  one.  You  cannot  separate  yourself  from 
your  hated  companion — it  lies  down,  and  rises  up,  and  'walks  with 
you.  You  cannot  breathe  without  inhaling  a  kind  of  pestilence  ; 
and  "  Oh  I"  you  would  say,  "  O  how  slowly  the  parts  corrupt  and 
fall  off— O  how  can  I  longer  endure  it !  When  shall  I  be  free  !  O, 
wretched  man  that  I  am !  \^lio  shall  deliver  me  from  the  body  of 
this  death  V  This  is  very  strong.  Yet  it  comes  not  up  to  Paul's 
case  ;  for  he  is  speaking  of  a  wretchedness,  not  without  him,  but 
within. 

Whatever  we  may  think  of  this  allusion,  here  is  a  representa- 
tion of  the  sin  that  dwelletl>.  in  us — it  is  the  body  of  this  death, 
or,  as  it  is  in  the  margin,  this  body  of  death.  It  is  called — a  body, 
to  intimate  the  entireness  and  universality  of  the  evil ;  thus  we 
call  a  code  of  laws  a  body  of  laws,  and  a  system  of  divinity  a  body 


JULY  7.  15 

of  divinity.  And  it  is  a  body  of — dcalJi,  to  mark  its  malignant 
effect.  Gmipowder  is  a  body  of  destruction  :  arsenic  is  a  body  of 
poison  :  sin  is  a  body  of  death.  It  brought  death  into  the  world  ; 
It  lias  slain  all  the  inhabitants  of  the  earth,  and  will  soon  slay  us; 
it  has  brought  upon  us  spiritual,  as  well  as  corporeal  death ;  and 
it  produces  a  deadness,  even  in  tiie  souls  of  believers,  and  hinders 
the  operation  of  tRose  vital  principles  wiiich  they  have  received 
from  above.  By  this  baneful  influence  the  tendencies  of  tlie 
divine  life  in  them,  which  are  so  glorious,  are  chilled  and  checked  ; 
and  therefore  they  are  frequently  wandering  in  meditation,  and 
stupid  in  reading  and  hearing,  and  insensible  in  prayer,  and  dull 
even  in  praise ;  so  that 

"  Hosaniias  languish  on  our  tongues,  "  And  our  devotion  dies  " 

Till,  roused  by  reflection,  they  cry, 

"  Dear  Lord,  and  shall  wc  ever  live  "  Our  love  so  faint,  so  colil  to  thee, 

"  At  this  poor  dying  rale  ?  "  And  tlimc  to  us  so  great." 

— My  soul  cleaveth  to  the  dustj  quicken  thou  me  according  to 
thy  word. 

For  there  are  remains  of  this  evil  even  in  tlie  sul)Jects  of  divine 
grace.  None  of  them  are  free.  In  many  things,  says  James,  wc 
offend  all.  In  all  our  doings,  says  the  churcli,  our  sins  do  appear. 
My  tears,  says  Beveridge,  require  to  be  washed  in  the  blood  of 
Christ,  and  my  repentance  needs  to  be  repented  of.  Tliose  who 
could  die  for  the  Savior,  have  used  the  most  humbling  language 
with  regard  to  themselves.  Sometimes,  says  Bradford,  O  my 
God,  there  seems  to  be  no  difference  between  me  and  the  wicked; 
my  understanding  seems  as  dark  as  theirs,  and  my  will  as  per- 
verse as  theirs,  and  my  heart  as  hard  as  theirs.  Yea,  says  Paul, 
at  the  end  of  so  many  years  of  advancement,  I  have  not  attained; 
I  am  not  already  perfect.  After  this,  "  who  can  say,  I  have  made 
my  heart  clean  ;  I  am  pure  from  my  sin  ?"' 

But  observe  the  distress  this  remaining  corruption  occasions 
them.  It  is  their  chief  burden  and  grief,  O  wretched  man  that 
I  am !  Who  shall  deliver  me  from  this  body  of  death  ?  Paul 
never  said  any  thing  like  this  of  any  of  his  sufferings  ;  yet  he  was 
a  great  sufferer — he  suffered  the  loss  of  all  things  ;  he  was  once 
stoned,  thrice  -he  suffered  shipwreck,  he  was  twice  beaten  with 
rods,  five  times  he  received  forty  stripes  save  one  ;  lie  was  in  pri- 
sons more  frequent,  in  deaths  oft.  Yet,  so  far  from  groaning  and 
complaining,  he  tells  us  he  took  pleasure  in  all  this,  because  it 
was  for  Christ's  sake.  And  it  is  a  sad  evidence  against  us,  if  we 
are  more  affected  with  our  calamities  than  with  our  corruptions. 
We  are  not  required  to  be  stoics:  we  may  feel  our  sufferings;  but 
there  is  something  we  shall  feel  more  if  we  are  in  a  right  state  of 
mind,  viz.  an  evil  heart  of  unbelief,  in  departing  from  the  living 
God. 

The  people  of  the  world  judge  of  Christians  by  their  own  views 
and  feelings ;  and  because  the]/  love  sin,  and  would  deem  the  li- 
berty to  indulge  in  it  a  privilege— they  think  Christians  are  dis- 
posed to  take  every  advantage  for  the  same  purpose.  But  how 
shall  they  M-ho  are  dead  to  sin  live  any  longer  therein  ?    Sin  is 

Vol.  II.  13 


16  JULY  8. 

tJieir  abhorrence  J  and  at  the  foot  of  the  cross  they  have  sworn  to 
have  indignation  against  it  for  ever,  Tliey  have  a  new  nature  ; 
and  as/ar  as  they  are  sanctified,  there  is  as  perfect  a  contrariety 
between  them  and  sin,  as  between  darkness  and  hght.  Hence  the 
co)ilest  within.  The  flesli  lusteth  against  the  Spirit,  and  the  Spirit 
against  the  flesh:  and  these  being  contrary  llie  one  to  the  other, 
tiiey  cannot  do  the  things  that  they  would.  And  will  not  this  be 
painful  ?  If  a  mechanic  longed  to  excel  in  his  workmanship,  and 
an  enem)?-  stood  by  and  marred  every  thing  before  he  put  it  out 
of  his  hand — would  not  this  be  vexatious  ?  Would  not  a  man  in 
a  journey  of  importance,  and  anxious  above  all  things  to  speed 
his  way,  feel  a  liindrance  that  would  impede  him  for  an  hour 
more  than  an  idler  would  the  loss  of  a  day?  He  that  delights  in 
neatness  will  suffer  more  from  a  single  stain  than  another  would 
from  wearing  a  filthy  garment.  Because  their  sentiments  are 
evangelical,  their  enemies  seem  to  think  their  feelings  must  be 
Aivtinomian;  but  though  this  may  not  be  made  plain  to  others, 
their  doctrinal  views  befriend  holiness,  and  with  their  mind  they 
serve  the  law  of  God — yea,  they  deliglit  in  the  law  of  God  after 
the  inward  man.  The  goodness  of  God  ieadeth  them  to  repent 
auce.  His  love  is  shed  abroad  in  their  hearts,  and  they  love  him 
in  return.  Tliey  grieve  to  think  they  serve  him  so  defectively, 
and  have  still  in  them  so  much  of  that  which  he  infinitely  hates. 
How  painful  to  think  that  while  they  repose  upon  his  bosom, 
they  should  often  pierce  it  too ! 

In  a  word,  while  many  would  represent  the  Christian,  if  not  an 
enemy  to  holiness  and  good  works,  yet  too  indifferent  to  their 
claims,  he  is  abasing  himself  before  God  for  the  hidden  evils  of 
}iis  heart;  and  is  more  aflfected  with  his  sins  of  infirmity  thnn  his 
revijers  are  with  sins  of  presumption.  Thus  you  may  drive  a 
sword  through  the  body  of  a  dead  man,  and  no  muscle  moves ; 
while  the  puncture  of  a  thorn  will  pain  a  living  one  all  over. 


jiij.v  g,_"  But  ye  are  washid  j  but  ye  are  sanctified ;  but  ye  are  justified.** 
ICor.  xi,  11. 

Wfi  consider  the  word  "  washed,"  as  a  general  term,  compre 
liending  a  twofold  cleansing — a  cleansing  from  the  guilt,  and  a 
cleansing  from  the  pollution  of  sin.  It  would  be  easy  to  show 
that  in  the  Scripture  it  is  used  iji  both  these  senses.  The  two 
added  articles,  therefore,  are  explanatory  of  its  meaning  here — 
Ye  aie  washed,  that  is,  ye  are  sanctified  and  justified. 

What  we  w^sh  to  observe,  is— that  both  these  are  found  in  tlie 
same  subjects.  Justification  and  sanctification  should  be  ahvays 
discriminated ;  but  they  must  never  be  disunited.  Where  they 
are  not  distinguished,  a  religious  system  cannot  be  clear;  mvi 
where  they  are  divided,  it  can  never  be  safe.  Where  they  are  not 
distinguished,  law  and  gospel,  free-will  and  free-grace,  the  merit 
of  man,  and  the  righteousness  of  Christ,  run  into  a  mass  of  confu- 
sion  and  disorder.  And  where  they  are  divided,  Pharisaic  pride, 
or  Antinomian  presumption,  will  be  sure  to  follow. 


JULY  8.  17 

Be  it  remembered,  then— That  the  one  regards  soraethhig  done 
for  us ;  the  other,  something  done  in  us — the  one  is  a  relative,  the 
other  a  personal  change — the  one  a  change  in  our  state,  the  other 
in  our  nature — the  one  is  perfect  at  once,  the  other  is  gradual — 
the  one  is  derived  from  the  obedience  of  the  Savior,  the  other 
from  his  Spirit — the  one  gives  us  a  title  to  heaven,  the  other  a 
meetness  for  it. 

But  let  us  not  forget  their  union.  It  is  supposed  that  this  was 
typified  in  the  dying  of  the  Lord  Jesus,  when  from  his  pierced 
side  there  came  forth  blood  and  water — the  one  to  atone,  the  other 
to  purify.  But  not  to  lay  too  much  stress  on  an  historical  inci- 
dent, and  which  can  be  physically  accounted  for,  the  truth  to 
which  we  allude  is  most  expressly  asserted  in  the  word  of  God. 
"  If  any  man  be  in  Christ,  he  is  a  new  creature  :  old  things  are 
passed  away,  behold,  all  things  are  become  new."  "  There  is  no 
condemnation  to  them  that  are  in  Christ  Jesus,  who  walk  not 
after  the  flesh  but  after  the  Spirit."  We  need  one  as  well  as  the 
other.  And  if  we  were  not  sanctified,  as  well  as  justified,  we 
could  neither  serve  God  properly,  or  enjoy  him.  Suppose  an  un- 
renewed man  pardoned,  he  would  be  no  more  able  to  see  the 
kingdom  of  God  than  before ;  but  would  feel  the  company,  the 
pleasures,  and  employments  of  the  state,  uncongenial  and  irksome. 
Or  suppose  you  had  a  son  ;  and  you  forbad  him  to  enter  a  place 
of  contagion,  on  pain  of  losing  all  you  could  leave  him.  He  goes 
and  is  seized  with  the  infection — he  thus  is  not  only  guilty,  by 
transgressing  your  command,  but  he  is  also  diseased.  And  do 
you  not  perceive,  that  your  forgiving  him  does  not  heal  him  1 
He  wants  not  only  the  father-s  pardon,  but  the  physician's  aid; 
and  in  vain  is  he  freed  from  the  forfeiture  of  his  estate,  if  he  be 
left  under  the  power  of  his  disorder. 

Let  us  therefore  judge  of  the  one,  by  the  other;  and- make  our 
election,  by  making  our  calling,  sure.  To  be  justified  freely  from 
all  things  :  to  have  passed  from  death  mito  life ;  and  never  to 
come  into  condemnation  again,  is  a  privilege  of  infinite  value — 
and  there  is  a  possibility  of  knowing  that  it  belongs  to  us.  But 
how  is  it  to  be  known?  Not  by  an  audible  voice  from  heaven, 
as  the  woman  heard—"  Thy  sins  are  forgiven  thee."  Not  by  a 
sudden  impulse,  or  working  the  mind  into  a  persuasion  which  Ve 
are  unable  to  justify.  For  the  very  thing  to  be  determined  i?, 
whether  this  confidence  be  a  good  hope  through  grace,  or  a  mere 
presumption.  If  the  confidence  itself  were  suflicient,  the  Antino- 
mian  woidd  be  surer  than  the  Christian;  but  he  has  a  lie  in  his 
right  hand.  The  sacred  writers  do  not  consider  this  certainty  of 
mind  as  self-proved ;  and  regard  all  apprehensions  of  its  waver- 
ing, as  unbelief.  They  tell  us  to  "  fear,  lest  a  promise  being  left 
us  of  entering  into  his  rest,  any  of  us  should  seem  to  come  short 
of  it."  They  call  upon  us  to  "  examine  ourselves,  whether  we  be 
in  the  faith  ;  and  to  prove  our  own  selves."  "  We  know,"  says 
John,  "  that  we  have  passed  from  death  unto  life — because  we 
love  the  brethren."  '•  Hereby  we  know  that  he  abideth  in  us,  by 
the  Spirit  which  he  hath  given  us."    This  is  the  way,  walk  ye 


18  JULY  9. 

ill  it.  What  is  the  Spirit  which  he  hath  given  you  ?  Does  it,  con- 
vince of  sin  ?  Does  it  cause  you  to  hunger  and  thirst  after  right- 
eousness ?    Does  it  glorify  Christ  ? 

It  is  true  that  we  are  justified  by  faith  ;  but  faith  is  justified  by 
works.  Has  this  promise  been  fulfilled  in  us?  "Then  will  I 
sprinkle  clean  water  upon  you,  and  ye  shall  be  clean :  from  all 
3^our  filthiness,  and  from  all  your  idols,  will  I  cleanse  you.  A 
new  heart  also  will  I  give  you,  and  a  new  Spirit  will  I  put  within 
you ;  and  I  will  take  away  the  stony  heart  out  of  your  flesh,  and 
I  will  give  you  a  heart  of  flesh.  And  I  will  put  my  Spirit  within 
you,  and  cause  you  to  walk  in  my  statutes,  and  ye  shall  keep  my 
judgments,  and  do  them."  As  far  as  we  are  strangers  to  this 
practice,  and  to  these  dispositions,  whatever  our  knowledge  or 
our  assurance  may  be,  we  ought  to  tremble.  For  though  the 
grace  of  God  finds  us  sinners,  it  does  not  leave  us  such.  While 
it  "  bringeth  salvation,"  it  teacheth  us  "  that,  denying  ungodliness 
and  worldly  lusts,  we  should  live  soberly,  righteously,  and  godly 
in  this  present  evil  world ;  looking  for  that  blessed  hope,  and  the 
glorious  appearing  of  the  great  God  and  our  Savior  Jesus  Christ ; 
who  gave  himself  for  us,  that  he  might  redeem  us  from  all  ini- 
quity, and  parify  unto  himself  a  peculiar  people,  zealous  of  good 
works." 


July  9. — "  And  it  came  to  pass,  that,  as  he  was  praying  in  a  certain  place, 
when  he  ceased,  one  of  his  disciples  said  unto  hixn,  Lord,  teach  us  to  pray, 
as  John  also  taught  his  disciples." — Luke,  xi,  1. 

Thocgh  "  one"  of  the  disciples  said  this,  we  have  no  reason  to 
think  the  rest  differed  from  him.  He  was  the  mouth  for  them 
all.  When  our  Lord  said  to  the  twelve,  will  ye  also  go  away  ? 
Peter  answered — but  it  was  in  the  name  of  his  brethren,  and  ey- 
pressed  the  conviction  of  each  of  them — "Lord,  to  whom  shall 
we  go  ?  Thou  hast  the  words  of  eternal  life."  It  is  very  proba- 
ble he  was  the  speaker  here;  for  his  heart  was  always  in  his 
mouth  But  whoever  the  speaker  was,  every  tiling  here  was 
praiseworthy. 

I  admire  his  decorum.  Some  arc  satisfied  with  the  moralities 
of  conduct;  but  there  are  the  proprieties  too;  and  these  are  not 
to  be  overlooked.  "  Let  every  thing  be  done,"  says  the  Scripture, 
'decently,  and  in  order."  This  should  be  peculiarly  the  case  in 
our  holy  assemblies.  Let  us  guard  against  every  thing  that  is 
unseemly,  and  disturbing.  Let  us  avoid  coughing  as  much  as 
we  can.  Let  us  not  look  and  stare  all  over  the  house  of  God. 
Let  us  not  talk  or  whisper.  Let  us  beware  of  coming  in  during 
the  service.  How  painful  and  injurious  is  it  to  the  preacher  and 
worshipper  to  be  interrupted  and  diverted  in  those  sacred  mo- 
ments in  which  we  ought  to  attend  on  the  Lord  without  distrac- 
tion. Observe  these  disciples.  They  surrounded  our  Savior 
while  he  was  engaged — but  with  breathless  silence ;  and  did  not 
not  break  in  upon  his  devotion— but  waited  till  he  had  "  eeastd 


JULY  9.  19 

I  admire  his  emulation.  Having  heard  his  Master,  he  began  to 
say,  Well,  this  is  prayer.  What  dignity !  What  wisdom  !  What 
reverence  !  What  submission !  What  fervor  !  According  to  this, 
we  have  never  prayed  yet — Lord  teach  us  to  pray.  Indeed,  the 
more  we  attend  on  him  in  any  thing,  the  less  shall  we  think  of 
ourselves.     The  beams  of  this  sun  will  soon  darken  our  tapers. 

But  the  disciple  did  well.  He  wished  to  resemble  what  he  so 
much  admired.  And  thus  we  should  always  endeavor  to  im- 
prove by  the  superior  endowments  and  excellencies  of  others. 
These  should  not  excite  envy,  or  yield  discouragement ;  but  ex- 
cite to  imitation.  What  others  are,  they  are  by  grace  ;  and  when 
we  see  how  any  of  our  fellow  Christians  bear  prosperity,  or  en- 
dure affliction,  or  fill  up  their  stations,  we  should  be  anxious  to 
follow  them,  even  as  thej^  follow  Christ. 

I  admire  his  spiritual  wisdom.  Some  wish  to  resemble  others 
in  worldly  possessions ;  or  bodily  qualities  j  or  mental  endow- 
ments and  acquisitions.  But  it  is  belter  to  resemble  them  in 
grace,  than  in  any  of  these.  Many  would  rule,  or  compose,  or 
speak,  like  others ;  but  the  thing  is,  to  prat/  like  them.  It  is  by 
prayer  we  hold  communion  with  God.  It  is  by  this  we  unlock 
all  his  treasures.  He  that  knovv's  how  to  pray,  has  the  secret  of 
safety  in  prosperit}^,  and  of  support  in  trouble.  He  has  the  art 
of  overruling  every  eneni}^,  and  of  turning  every  loss  into  a  gain. 
He  has  the  power  of  soothing  eyerj  care ;  of  subduing  every 
passion :  and  of  adding  a  relish  to  every  enjoyment — the  mer- 
chandise of  it  is  better  than  the  merchandise  of  silver ;  and  the 
gain  thereof,  than  much  fine  gold.  Many  things  are  good  for  me ; 
but  none  so  good  as  to  draw  nigh  to  God. 

I  admire  his  humility.  He  is  convinced  that  they  are  not  suf- 
ficient of  themselves  for  the  duty,  but  need  divine  aid.  We  want 
instruction  in  everything;  for  the  way  of  man  is  not  in  himself; 
it  is  not  in  man  that  walketh  to  direct  his  steps.  But  we  pecu- 
liarly need  guidance  here.  The  Spirit  helpeth  mtr  infirmities, 
says  the  apostle ;  for  we  know  not  what  to  pray  for  as  we  ought. 
The  best  of  men  have  erred  in  their  prayers.  Take  my  life  from 
me,  says  Elijah,  in  the  very  midst  of  his  usefulness.  I  beseech 
Thee,  says  IMoses,  show  me  thy  glory.  You  ask  for  death,  says 
God,  for  no  man  can  see  me  and  live.  "  And  James  and  John, 
the  sons  of  Zebedee,  came  unto  him,  saying,  Master,  we  would 
that  thou  shouldest  do  for  us  whatsoever  we  sliall  desire.  And 
he  said  unto  them,  What  would  ye  that  I  should  do  for  you? 
They  said  unto  him,  Grant  unto  us  that  we  may  sit,  one  on  thy 
right  hand,  and  the  other  on  thy  left  hand,  in  thy  glory.  But  Jesus 
said  unto  them.  Ye  know  not  what  ye  ask:  can  ye  drink  of  the 
cup  that  I  drink  of  ?  and  be  baptized  v,'ith  the  baptism  that  I  am 
baptized  with?"  What  would  children  be — how  iniserable — 
how  useless — what  burdens  to  themselves — and  what  plagues  to 
others,  if  they  had  whatsoever  they  desired  ! — As  to  temporal  bless- 
ings, it  is  hard  to  distinguish  between  our  real,  and  our  imaginary 
wants;  and  between  what  is  pleasing,  and  what  is  profitable. 
And  even  as  to  spiritual  things — we  never  see  their  beauty  and 
glory,  so  as  to  desire  them  supremely,  till  the  Lord  teaches  us  to 


20  JULY  10. 

profit.  Nor  do  we  know  of  ourselves  how  to  come  before  the 
Lord,  and  deal  concerning  them.  Under  a  sense  of  guilt,  and  a 
concern  to  obtain  acceptance,  Avhat  strange  expedients  do  we 
often  adopt ;  and  what  a  self-righteous  traffic  do  we  carry  on,  be- 
fore we  come  to  the  blood  of  sprinkling,  and  make  mention  ol 
his  righteousness  only.  We  may  also  err,  as  lo  our  end  and  aim. 
We  often  ask,  and  receive  not,  because  we  ask  amiss,  that  we  may 
consume  it  upon  our  lusts. 

— An  easy  thing  to  pray !  Who  that  has  made  the  trial,  and 
is  concerned  for  the  result  of  it,  but  exclaims,  with  Elihu,  "  teach 
us  what  we  shall  say  unto  Him  j  for  we  cannot  order  our  speech 
by  reason  of  darkness  ?"     Loi-d  teach  us  to  pray. 


July  10. — "Thanks  be  unta  God  for  his  unspeakable  gift." — 2  Cor.  ix,  15. 

We  have  always  been  accus^tomed  to  think  of  Christ  when 
these  words  are  pronounced ;  and  we  are  not  disposed  to  give  up 
this  application  without  necessity.  And  we  see  no  such  necessity 
— if  we  appeal  to  authority  :  for  not  to  mention  many  of  the  an- 
cients, this  application  is  supported  by  many  of  the  modernSy 
also ;  by  a  Henry,  a  Scott,  a  Doddridge.  And  we  see  no  such 
necessity — if  we  refer  to  the  writer  of  the  words.  Paul's  mind 
was  full  of  Christ ;  and  the  love  of  Christ  constrained  him  :  and 
nothing  is  more  common  in  his  Epistles  than  sudden  and  unlook- 
ed-for allusions  to  him.  To  which  we  may  add,  the  nature  of 
the  case  itself :  for  if  the  words  would  apply  to  the  charity  of  the 
Corinthians,  how  much  stronger  will  they  apply  to  the  Savior  of 
sinners !  And  though  we  would  do  justice  to  every  part  of  the 
Scripture,  we  would  yet  rather  be  followers  of  Coccius  than  Crel- 
lius,  of  whom,  as  expositoi-s  of  the  Bible,  it  was  said,  the  one 
fotmd  Christ  every  where,  the  other  no  where. 
'  God  then  (this  is  the  meaning)  so  loved  the  world,  that  he 
^ave  his  only-begotten  Son,  that  whosoever  believeth  on  him 
should  not  perish,  but  have  everlasting  life— and  he  is  not  only  a 
gift,  but  an  unspeakable  gift.  Much  has  indeed  been  said  of  this 
gift  in  Christian  conversation  :  in  the  sermons  of  ministers ;  in 
the  preaching  of  prophets  and  apostles ;  in  the  Scriptures  of 
truth,  of  which  it  is  the  principal,  and  in  a  sense,  the  only  sub- 
ject. But  it  is  not  in  the  power  of  words  to  do  it  justice.  And 
we  see  how  even  inspired  men  labor  for  terms  and  images,  when 
they  would  hold  forth  a  little  of  the  Savior's  glory. 

He  is  a  gift  unspeakable — if  we  consider  the  greatness  of  his 
person.  We  consider  him  a  man  of  sorrows :  but  he  was  not 
always  so.  He  was  born  in  the  fulness  of  time  :  but  his  goings 
forth  were  from  of  old,  from  everlasting.  In  the  beginning  Mas 
the  Word,  and  the  Word  was  with  God,  and  the  Word  was  God. 
All  things  were  made  by  Him,  and  without  him  was  not  any  thing 
made  that  was  made. 

— Unspeakable— if  we  consider  the  immensity  of  the  plenitude 
which  he  possesses,  as  Mediator,  for  our  use.  Some  things  in- 
clude many  more.  What  an  unspeakable  blessing  is  a  fountain, 
btmg  the  source  of  all  the  refreshing  streams  that  flow  from  it. 


JULY  li.  31 

and  fertilize  and  beautify  the  ground!  ^Vhat  an  unspeakable 
blessing  is  the  sun,  that  makes  our  day,  our  spring,  our  summer ! 
What  would  the  earth  be  without  the  sun  !  What  an  unspeaka- 
ble blessing  is  life,  with  all  its  intelligence,  pursuits,  productions, 
and  enjoyments  1  He  is  the  fountain  of  living  waters.  He  is  the 
mm  of  righteousness.  He  is  the  life  of  the  soul  and  eternity.  He 
not  only  insures  every  thing  else,  but  contains  it— In  him  it  hath 
pleased  the  Father  that  all  fullness  should  dwell.  In  him  we  are 
blessed  with  all  spiritual  blessings  in  heavenly  places. 

—And  can  we  think  of  this,  and  not  exclaim.  Thanks  be  unto 
God  for  his  unspeakable  gift  ?  Nothing  is  so  detestable  as  ingrati- 
tude. The  very  heathens  condemn  it.  One  of  their  philosophers 
said,  Call  a  man  ungrateful,  and  you  call  him  every  thing  that  is 
vile.'  The  Lacedaemonians  made  it  punishable.  South  compares 
such  a  wretch  to  the  sea,  that  turns  the  sweet  influences  of  the 
clouds  into  brine  ;  and  to  the  grave,  which  is  always  receiving, 
and  never  restoring.  How  soon  we  complain  of  a  want  of  thank- 
fulness in  our  fellow  creatures  toward  ourselves  !  How  soon  do 
we  abandon  them,  when  our  favors  seem  lost  upon  them  ! 

And  yet  what  are  these  favors,  when,  too,  we  are  under  an  obli- 
gation to  show  them,  from  a  community  of  nature,  and  the  com- 
mand of  God  !  How  few  !  How  small !  How  far  from  being  en- 
tirely pure  in  their  motive  !  With  how  little  self-denial  and  sacri- 
fice attended !  Herein  is  love  !  not  that  we  loved  God,  but  that  he 
loved  us,  and  sent  his  Son  to  be  the  propitiation  for  our  sins. 

And  can  this  love  deserve  only  a  careless  reflection  of  the  mind  1 
a  cold  acknowledgment  of  the  lip  ?  Ought  it  not  to  claim  and 
consecrate  the  heart '?  Ought  we  not  to  ask  every  moment,  Wliat 
shall  I  render  unto  the  Lord  for  all  his  benefits  toward  me  ? 
Ought  we  not,  by  the  mercies  of  God,  to  present  our  bodies  a 
living  sacrifice  ? 

"  Were  the  whole  realm  of  nature  mine,  I      "  Love  so  airnzinw,  so  divine, 
"  That  were  a  prcseut  far  too  small :      |  "  Demands  my  soul,  my  life,  my  all." 


July  11.— "  Aud  he  arose,  and  did  eat  aad  drink,  and  went  in  the  stren^h 
of  that  meat  forty  days  and  forty  nights  unto  Horeb,  the  mount  of  God.' 

1  Kings  xix,  8. 

Having,  on  Mount  Carmel,  witnessed  the  triumph  of  truth  over 
idolatry,  and  destroyed  Baal's  prophets,  and  predicted  the  re- 
turn of  rain  and  urged  the  king  to  hasten  home  lest  he  should 
be  impeded  by  the  approaching  torrents,  "  Elijah  girded  up  Ins 
loins,  and  ran  before  Ahab  to  the  entrance  of  Jezreel."  Had 
Ahab  properly  regarded  Elijah,  he  would  have  taken  him  up  into 
his  chariot,  as  the  eunuch  did  Philip,  and  have  honored  him  be- 
fore his  attendants,  and  conversed  with  him  respecting  the  awful 
state  of  the  country.  But  he  did  not  cordially  like  him,  and  was 
happy  to  get  rid  of  him  as  soon  as  possible  ;  as  Felix  said  unto 
Paul,  "  Go  thy  way  for  this  time  j  when  I  have  a  convenient 
season  I  will  call  for  thee." 

But  we  admire  the  conduct  of  Elijah.  He  was  not  elated  by 
the  recent  unparalleled  honors  conferred  upon  him,  above  the 
duty  of  a  subject  j  and  tlierefore,  notwithstanding  the  character  oX 


22  JULY  11. 

Ahab,  he  pays  respect  to  him  as  his  sovereign,  and  renders  honor 
to  whom  honor  was  officially  due. 

— It  is  probable  that  Elijah  came  to  Jezreel  to  carry  on  th€ 
reformation  he  had  begnn,  and  hoping  that  the  late  miracle  would 
give  him  a  powerful  influence.  But  soon  after  he  arrives  in  the 
suburbs,  he  learns  the  determination,  not  of  the  queen  consort, 
but  of  the  queen  regent,  (for  Ahab,  though  King,  M'as  completely 
governed  by  a  termagant  wife,)  to  put  him  to  death.  *'  And 
Ahab  told  Jezebel  all  that  Elijah  had  done,  and  withal  how  he 
had  slain  all  the  prophets  with  the  sword.  Then  Jezebel  sent  a 
messenger  unto  Elijah,  saying,  So  let  the  gods  do  to  me,  and  more 
also,  if  I  make  not  thy  life  as  the  life  of  one  of  them  by  to-mor- 
row about  this  time."  Upon  this,  he  should  have  stood  his 
ground,  and  have  resolved  to  go  on  w4th  his  work,  leaving  events 
with  God,  and  relying  upon  that  providence  and  grace  which  had 
so  signally  appeared  for  him.  He  should  have  replied,  as  Chry- 
sostom  did,  when  Eudoxia,  the  empress,  threatened  him,  "  Go  tell 
her  that  I  fear  nothing  but  sin  ;"  or  as  Bazil  did,  Avhen  Valerius, 
the  Arian  emperor,  sent  him  word  that  he  w^ould  put  him  to 
death  :  "  I  would  that  he  would  ;  I  shall  only  get  to  heaven  the 
sooner  j"  or  as  Luther  did,  when  they  would  have  dissuaded  him 
from  going  to  Worms  :  "  I  would  go,  if  there  were  as  many  devils 
there  as  there  are  tiles  upon  the  houses  j"  or  the  prince  of  Conde 
did  to  the  French  king,  when  he  proposed  to  him,  going  to  mass, 
or  perpetual  banishment,  or  death  :  "  As  to  the  first  of  these,  by  the 
grace  of  God  I  never  will ;  and  as  to  the  other  two,  I  leave  the 
choice  of  either  to  your  majesty." 

But  where  is  the  faith  that  never  staggers  through  unbelief? 
the  hand  that  never  hangs  down  ?  the  knee  that  never  trembles '? 
We  are  amazed  at  the  magnanimity  of  Elijah  before,  in  reproving 
Ahab  to  his  face,  opposing  single-handed  all  the  followers  of  Baal, 
and  slaying  Jezebel's  four  hundred  and  fifty  chaplains  !  But  Miiat 
is  man  !  He  cannot  stand  longer  than  God  holds  him,  or  walk 
further  than  God  leads  him.  This  same  hero  now  turns  pale,  and 
flees  for  his  life  !  "And  when  he  saw  that,  he  arose,  and  went  for 
his  life,  and  came  to  Beersheba,  which  belongeth  to  Judah,  and 
left  his  servant  there  ?"  And  why  did  he  leave  him  ?  Was  it 
from  tenderness,  wishing  to  save  him  from  the  perils  to  which  he 
himself  was  exposed  ?  Or  was  it  the  more  perfectly  to  conceal 
movements,  as  one  could  be  more  easily  hid  than  more  ?  Or  did  he 
wish  for  unrestrained,  unwitnessed  intercourse  witli  God  7  There 
are  seasons  and  places,  in  which  we  wish  no  eye  to  see,  no  ear  io 
hear — but  God  to  be  all  in  all.  Abraham  left  his  young  men  below, 
M^hen  he  ascended  to  worship  God.  And  Jesus  said  to  Peter, 
James,  and  John,  in  the  garden,  Tarry  ye  here,  while  I  go  and 
pray  yonder. 

Ilowever  this  was,  "  he  went  a  day's  journey  into  the  wilder- 
ness, and  came  and  sat  down  under  a  juniper  tree;"  and,  fatigued 
with  journeying  and  hunger,  and  harassed  with  forebodings,  and 
despairing  of  further  success  in  his  exertions,  he  asked  to  resign, 
not  only  his  office,  but  his  life  :  He  requested  for  himself  that 
he  might  die  ;  and  said.  It  is  enough:  now,  O  lord,  take  away  my 


JULY  11.  23 

life  J  for  I  am  not  better  than  my  fathers" — L  e.  I  am  not  fittei 
to  bear  their  trials,  or  discharge  their  duties,  than  tliey  were. 
Why  then  should  I  remain,  when  they  are  removed  ?  [  have 
done  and  suffered  my  share.  This  was  the  language  of  nature, 
not  of  grace.  Children  grow  fretful  as  they  grow  sleepy.  Paul 
longed  to  depart  to  be  with  Christ,  which  was  far  better  ;  yet  he 
was  willing  to  abide  in  the  flesh,  because  it  was  needful  for  others. 
While  we  are  ready  to  go,  we  must  also  be  willing  to  stay,  if  God 
has  any  thing  for  us  to  do,  or  to  suffer.  To  be  impatient  for 
retreat,  especially  as  soon  as  we  meet  with  disappointment,  is 
unmanly  and  sinful ! 

Though  Elijah  was  forward  to  die,  it  was  a  peevish  haste,  and 
evinced  that  he  was  in  a  very  improper  frame  for  the  event.  But 
God  remembered  that  he  was  dust,  compassionated  his  weakness, 
and  appeared  for  him,  even  in  a  strait  of  his  own  producing — not 
dealing  with  him  after  his  desert.  "  And  as  he  lay  and  slept 
under  a  juniper-tree,  behold,  then  an  angel  touched  him,  and  said 
unto  him.  Arise  and  eat.  And  he  looked,  and,  behold,  there  was  a 
cake  baken  on  the  coals,  and  a  cruise  of  water  at  his  head ;  and  he 
did  eat  and  drink,  and  laid  him  down  again."  Before,  he  had  fed 
him  by  ravens  ;  now,  he  supplies  him  by  one  of  those  heavenly 
mes?!enger3  who  are  all  ministering  spirits  unto  the  heirs  of  salva- 
tion. The  office  seemed  beneath  one  of  these  glorious  beings. 
But  he  was  as  much  pleased  to  bring  a  meal  to  this  weary 
traveller,  as  he  would  have  been  had  he  received  orders  to  manage 
the  affairs  of  an  empire.  Angels  have  no  partialities.  They  con- 
sider not  the  nature  of  the  command,  but  only  the  Author,  May 
his  will  be  done  on  earth,  as  it  is  done  in  heaven. 

— But  what  was  the  meal  ?  A  cake  of  bread  and  a  cruise  of 
water  ?  Nature  is  content  with  little,  and  grace  with  less.  How 
many  disorders  arise  from  excess  !  A  voracious  appetite  is  a 
judgment ;  a  delicate  one  is  an  infirmity :  a  dainty  one  is  a  dis- 
grace. Ministers,  above  all  men,  should  not  be  given  to  appetite, 
or  be  fond  of  dainty  meals.  And  those  who  entertain  them  should 
not  insult  them  bj^  the  nature  and  the  degree  of  their  preparations. 
Did  our  Savior  require  much  serving  ?  Did  not  he  reprove  Martha 
for  being  cumbered  about  many  things  When  an  angel  was  the 
guest,  Abraham  brought  him  forth  a  cake,  baked  on  the  hearth, 
with  butter  and  milk.  And  when  an  angel,  who  had  the  com- 
mand of  every  store,  catered  for  the  greatest  and  best  man  of  the 
age — it  was  a  cake  of  bread  and  a  cruise  of  water. 

— "  But  the  angel  of  the  Lord  came  again  the  second  time,  and 
touched  him,  and  said.  Arise,  and  eat ;  because  the  journey  is  too 
great  for  thee."  God's  caring  for  his  people  is  not  only  relieving, 
but  prospective.  He  foresees  what  they  will  need,  and  prepares 
them  for  difficulties  and  duties  which  they  had  not  reckoned  upon. 
He  strengthens  the  shoulder  when  the  burden  is  going  to  be  in- 
creased. And  when  he  gives  them  an  additional  supply  of  faith, 
hope,  peace,  and  joy,  little,  perhaps,  do  they  imagine  what  trials  they 
are  to  endure,  or  wnat  steps  they  are  to  take,  in  the  strength  of  it ! 

— But  how  was  Elijah  fitted  for  his  journey  !  Surely  the  suste- 
nance derived  from  this  meal  was  miraculous.    But  it  shows  us  what 

13* 


24  JULY  12. 

his  power  can  do  ;  and  teaches  us  that  man  liveth,  not  by  breuO 
alone,  but  by  every  word  that  proceedeth  out  of  the  mouth  of  God. 
"And  he  arose,  and  did  eat  and  drink,  and  went  in  the  strength  of 
that  meat  forty  days  and  forty  nights,  unto  Horeb,  the  mount  of 
God."  And  why  did  he  choose  to  repair  hither  ?  Would  no 
other  place  have  afforded  him  an  equally  safe  retreat  ?  Was  he 
actuated  by  curiosity,  or  piety  ?  Here  was  much  to  strike  his 
mind,  and  to  aid  his  faith  and  devotion.  Here,  would  he  say, 
Israel  encamped !  Here  fell  the  manna !  Here  moved,  and  here 
stood,  the  fiery  cloudy  pillar  !  On  the  top  of  this  hill  God  spake 
all  the  words  of  his  law  !  And  there  God  spake  with  Moses,  face 
to  face !  How  much  is  connected  with  some  spots  !  "  And  Jacob 
awoke — and  said,  How  dreadful  is  this  place  !  This  is  none  other 
but  the  house  of  God,  and  this  is  the  gate  of  heaven." 


♦'  July  12,—"  I  die  daily."— 1  Cor.  xv,  31. 

We  need  not  confine  the  meaning,  but  take  the  expression  in  all 
its  latitude  of  import.  In  what  sense  could  not  Paul  make  this 
acknowledgment  ?  In  what  sense  is  it  not  possible,  or  proper  for 
us  to  make  it  ? 

First.  He  died  daily,  because  he  professed  to  preach  the  Gos- 
pel, in  constant  hazard  of  life.  "In  labors,"  says  he,  "more 
abundant,  in  stripes  above  measure,  in  prisons  more  frequent,  in 
deaths  oft.  Of  the  Jews  five  times  received  I  forty  stripes  save 
one.  Thrice  was  I  beaten  with  rods,  once  was  I  stoned,  thrice  I 
suffered  shipwreck,  a  night  and  a  day  I  have  been  in  the  deep  ;  in 
journeyings  often,  in  perils  of  waters,  in  perils  of  robbers,  in  perils 
by  mine  own  countrymen,  in  perils  by  the  heathen,  in  perils  in  the 
city,  in  perils  in  the  wilderness,  in  perils  in  the  sea,  in  perils  among 
false  brethren  ;  in  weariness  and  painfulness,  in  watchings  often,  in 
hunger  and  thirst,  in  fastings  often,  in  cold  and  nakedness."  Well 
might  Tie  affirm,  "I  die  daily."  But  in  this  sense,  you  say,  the  words 
are  not  applicable  to  us.  It  is  true,  from  many  of  his  dangers 
you  are  secure.  Your  religion  is  not  exposing  you  to  the  loss  of 
3^our  life,  or  even  of  your  liberty,  or  your  substance.  But  do  not 
even  you  die  daily  ?  Are  you  not  in  jeopardy  every  hour  ?  Are 
•you  not  surrounded  by  wicked  and  unreasonable  men,  whose 
vices  and  passions  would  destroy  you,  without  the  restraining 
providence  of  God  ?  Are  you  not  liable  to  a  thousand  accidents  ? 
Do  not 

''  Dangers  stand  thick  througli  all  the  ground,  I  "  And  fierce  diseases  wait  around, 
"  To  push  us  to  the  tomb  ?  |    "  To  hurry  mortals  home  I" 

Wliat  a  frail  thing  is  the  human  body !  How  strange  that  such 
a  curious  machine,  composed  of  such  a  multitude  of  delicate 
organs,  shoyld  continue  so  long  in  force  and  operation  !  Know 
3'ou  not  that  the  heart  beats  seconds ;  and  that  sixty  move- 
ments of  the  blood  take  place  every  minute — so  that  sixty  times 
every  minute  the  question  is  asked,  whether  we  are  to  live  or  die ! 
We  die  daily ! 

Secondly.  Paul  could  say  this,  as  death  was  actually  in\'ading 
^m  daily.     And  this  is  the  case  with  us.    We  are  r^— <^o  v  -^t  cr.?  -. 


JULY  12.  25 

in  destination,  but  state.  We  decay  while  we  receive  siistenanca 
We  talk  of  dying  !  But  is  this  a  future  thing  ?  Have  we  not  always 
been  dying  ?    Why 

"  The  momeut  we  begin  to  live,  |  "  We  all  begin  to  die," 

We  talk  of  dying !  Why  many  of  us  are  half  dead  already,  and 
some  much  more.  Many  of  our  connexions  are  dead  ;  many  of 
cur  comforts  j  many  of  our  hopes.  We  have  buried  many  of  our 
opportunities ;  and  days  and  years — and  every  year,  and  even' 
day,  brings  us  near  the  entire  end  of  the  whole.  It  is  absurd  to 
confine  dying  to  the  act  of  separation  between  soul  and  body — this 
is  only  the  finishing  stroke.     We  die  daily. 

Thirdly.  Paul,  by  a  moral  decease,  died  daily.  So  should  we. 
To  die  to  an  object,  according  to  the  Scripture,  is  to  have  no  more 
connexion  with  it,  or  attachment  to  it.  Thus  the  apostle  says  to 
the  Romans,  "  Reckon  ye  yourselves  to  be  dead  indeed  unto  sin." 
"  How  shall  we,  who  are  dead  to  sin,  live  any  longer  therein  ?" 
And  this  moral  dying  is  frequently  expressed  by  the  word  crucifix- 
ion, in  allusion  to  the  mode  of  it ;  and  to  remind  us  also  of  the  cause, 
as  well  as  the  example.  Hence  it  is  said.  "  Our  old  man  is  cruci- 
fied with  him,  that  the  body  of  sin  might  be  destroyed,  that  hence- 
forth we  should  not  serve  sin  ;  for  he  that  is  dead  is"  thus  "  freed 
from  sin.  Now  if  we  be  dead  v/ith  Christ,  we  believe  that  we  shall 
also  live  with  him."  Thus  the  Christian  dies  daily,  by  a  course  of 
mortification  to  sin,  and  the  world,  and  the  impression  of  things 
seen  and  temporal,  and  the  power  of  temptation.  "  For  they  that 
are  Christ's  have  crucified  the  flesh,  with  its  aflfections  and  lusts." 

Fourthly.  Paul  died  daily  by  a  readiness  for  his  dissolution, 
whenever  it  should  take  place.  And  the  man  who  is  hke-mindod 
will  feel  a  concern  to  be  prepared  to  die — in  a  good  state,  and  in  a 
good  frame — to  die  safely — to  die  cheerfully — to  die  glorifyiiig 
God — and  having  an  abundant  entrance  into  the  everlasting  king- 
dom of  our  Lord  and  Savior.  And  this  must  commence  with  the 
apostle's  desire,  "  To  win  Christ,  and  be  found  in  him."  Notlung 
can  be  done  to  purpose,  in  our  preparation  for  eternity,  till  we  have 
said,  "  Into  thine  hand  I  commit  my  spirit ;  thou  hast  redeemed  me, 
O  Lord  God  of  truth."  The  voice  from  heaven  only  pronounces 
those  blessed  who  "  die  in  the  Lord" — in  a  state  of  union  and  com- 
munion with  him — having  his  righteousness  to  give  them  a  title 
to,  and  his  grace  to  give  them  a  meetness  for,  the  inheritance  of 
the  saints  in  light. 

But  we  should  be  concerned,  not  only  to  be  habitually,  but  ac- 
Inally  ready  to  die.  That  is,  to  be  in  a  waiting  posture  ;  having  our 
loins  girded,  and  our  lamps  burning;  keeping  our  consciences  clear 
«nd  calm  ;  drawing  off  our  affections  from  earth  ;  that,  v/hen  the 
summons  comes,  we  may  be  v/illing  to  depart,  and  not  be  constrain- 
ed to  plead  for  protraction,  "  O  spare  me  a  little,  that  I  may  recover 
strength  before  I  go  hence,  and  be  no  more."  In  the  history  cf 
Charles  V.,  emperor  of  Germany,  we  are  told,  that  he  resigned 
the  reins  of  government,  and  retired  into  a  convent  in  Spain. 
There  he  resolved  to  celebrate  his  own  obsequies.  For  this  pur- 
pose, he  ordered  his  tomb  to  be   erected  in  tlio  chapel  of  the 


26  JULY  13. 

monastery  of  St.  Justus.  Thither,  at  the  proper  season,  all  his 
domestics  were  ordered  to  march  in  funeral  procecsion,  carrying 
in  their  hands  black  tapers.  The  emperor  followed  in  his  shroud. 
Arrived  at  the  place,  he  was  laid  in  his  coffin.  The  service  of 
the  dead  was  performed  :  and  when  the  ceremonies  were  ended, 
the  doors  were  closed,  the  attendants  dismissed,  and  he  was  left 
alone.  After  remaining  some  time  in  the  grave,  he  arose,  and 
repaiied  to  his  apartment,  filled  Math  all  those  awful  reflections 
which  the  solemnity  was  adapted  to  inspire.  Now  we  do  not 
recommend  the  practice  of  such  a  gloomy  and  abject  superstition. 
But  you  may  sanctify  the  expedient,  at  least,  in  thought.  You 
may  anticipate  an  event  that  must  befall  you.  And  Oh  that  you 
were  wise,  that  you  understood  this,  that  you  would  consider 
your  latter  end !  Oh  that  you  would  remember,  that  the  service 
you  perform  for  others  will  certainly  be  required  for  yourselves  ! 
Oh  that  when  you  see  man  going  to  his  long  home,  and  the 
mourners  going  about  the  streets,  you  would  say,  "  I  also  am 
accomplishing,  as  an  hireling,  my  day ;  and  in  a  little  time,  my 
neighbors,  friends,  and  relations  shall  seek  me — and  I  shall  not  be !" 
— Would  it  be  improper  or  useless  for  you,  in  imagination,  to 
suppose  yourselves — entering  yoin-  sick  chamber — stretched  upon 
a  bed  of  languishing — dying — MTapped  up  in  your  winding  sheet 
— laid  in  your  coffin — friends,  for  the  last  time,  touching  your 
cold  cheek  with  their  lips  or  the  back  of  their  hand — the  lid 
screwed  down — and  your  remains  borne  through  the  mutes  at  the 
door — and  accompanied  to  the  grave — and  left  there — while  the 
spirit  had  returned  to  God,  who  gave  it.  In  endeavoring  to  re- 
alize this  condition,  I  ask,  How  would  the  world  appear  ?  What 
v/ould  you  think  of  the  censure  or  praise  of  men  ?  What  of  many 
of  your  pursuits '?  Would  not  this  check  the  levity  of  the  mind, 
and  the  pride  of  life  ?  Would  not,  also,  this  contemplation  break 
the  force  of  surprise  ? 

"  FaanlJar  thoughts  can  slope  the  way  to  death." 

—But  if  we  think  not  of  the  subject,  the  event  will  be  a  sudden 
precipice. 

— The  sum  of  human  wisdom  is,  to  keep  us  from  surprise  in 
any  thing — the  sum  of  divine  wisdom  is,  to  keep  us  from  sur- 
prise in  death.  We  know  not  how  soon  the  event  may  come, 
nor  in  what  manner  it  may  befall  us.  It  may  not  wait  the  close 
of  threescore  years  and  ten ;  and  it  may  not  announce  its  ap- 
proach by  the  common  warnings  of  sickness.  If  Ave  have  not 
learned  this  truth  already  from  our  observations  of  mortality — 
neither  should  we  be  persuaded  though  one  rose  from  the  dead. 


July  13.— "I  will  yet  for  this  be  inquired  of  by  the  house  of  Israel,  to  do 
it  for  them." — Ezek.  xxxvi,  37. 

That  is,  what  he  had  been  promising,  and  notwithstanding  the 
freeness  and  certainty  of  the  engagement.  Such  is  the  revealed 
"  will"  of  God.     And  liis  will  is  law,  and  law  from  which  there 


JULY  13.  27 

lies  no  appeal.  Nothing,  llierefore,  can  dispense  with  the  obliga- 
Uon  of  prayer.     But  let  us  look  at  this  fact. 

As  we  have  no  claims  upon  God,  and  all  he  does  for  us  must  be 
from  pure  mercy  and  grace,  no  one  can  deny  that  he  has  a  right 
to  determine  the  Avay  in  which  his  favors  shall  be  conferred. 
Nor  can  it  be  questioned  that  he  is  the  most  competent  judge  in 
this  case.  For  his  understanding  is  infinite ;  he  knows  himself 
and  his  relations ;  and  he  knows  us  and  our  welfare,  perfectly. 

But  let  us  not  suppose  that  he  acts  arbitrarily,  though  he  may 
act  sovereignly.  And  let  us  remember,  too,  that  his  acting  sove- 
reignly does  not  consist  in  his  acting  without  reasons,  but  in  his 
being  governed  by  reasons,  which  are  often  far  above,  out  of  oui 
sight. 

His  wisdom  and  his  goodness  are  to  be  seen  here,  as  plainly  as 
his  authority.  Some  vainly  ask,  Where  is  the  propriety  ol 
prayer  7  Can  prayer  be  necessary  to  inform  a  Being,  perfect  in 
knowledge  ?  Or  to  excite  a  Being,  always  ready  to  do  good  ?  Or 
to  induce  a  Being  with  whom  there  is  no  variableness,  to  change 
his  measures  ?  But  the  question  is  beside  the  mark.  What  is 
not  necessary  as  to  God,  may  be  necessary  as  to  us.  Religion 
is  founded,  not  in  his  wants,  but  in  ours.  Does  not  something  ot 
this  kind  obtain  among  all  ranks  and  conditions  of  our  fellow 
creatures  ?  All-parental  as  you  are,  do  you  always  dispense  with 
your  child's  asking  for  Avhat  he  wants  ?  As  a  master,  though  will- 
ing to  forgive,  do  you  not  deem  it  needful  to  require  the  servant 
that  has  offended  you  to  confess  his  fault,  and  implore  pardon  ? 

How  many  are  the  advantages  arising  from  God's  requiring  us 
to  ask,  that  v/e  may  have  ;  and  seek,  that  we  may  find  !  The 
exercise  of  prayer  keeps  alive  a  sense  of  our  indigence  and  de- 
pendence. Every  time  I  go  to  God  in  prayer,  I  am  reminded— 
that  I  am  ignorant,  and  that  he  is  wise  ;  that  I  am  weak,  and 
that  he  is  powerful ;  that  I  am  guilty  and  miserable,  and  that  he  is 
merciful  and  gracious  ;  that  I  am  nothing,  and  that  he  is  all  in  all. 

— Prayer,  by  bringing  us  into  the  presence  of  God,  will  impress 
us  with  his  excellencies  ;  and  the  intercourse  we  have  with  him 
will  lead  us  to  admire,  and  fear,  and  love,  and  resemble  him.  For 
we  soon  catch  the  spirit,  and  take  off  the  manners  of  those  with 
whom  we  are  intimate,  especially  if  they  are  above  us,  and  we 
much  esteem  them.  It  is  said  that  those  who  are  about  the  court, 
have  an  air  and  address  peculiar  to  themselves,  and  that  it  is  dif- 
ficult, if  not  impossible,  for  another  to  assume  it.  A  man  who  \s 
much  at  the  throne  of  grace,  wiU  betray  it  in  a  manner  of  feel- 
ing, speaking,  and  acting,  that  a  religious  pretender  can  never 
exemplify. 

— Hereby,  too,  the  blessing  is  more  endeared,  and  enhanced. 
We  never  much  regard  what  we  acquire  witliout  application  or 
effort.  The  effort  is  a  kind  of  price  ;  and  we  judge  of  the  com- 
modity by  the  cost.  That  which  blesses  us  is  what  relieves  our 
wants;  fulfils  our  desire;  accomplishes  our  hope;  crowns  our 
sacrijices.  God's  blessings  are  not  bestowed  upon  those  who  are 
incapable  of  feeling  their  value—  they  would  then  yield  neither 
pleasure  lo  the  receiver,  nor  praise  to  the  Giver.     His  way,  there- 


28  JULY  14. 

fore,  is  to  make  us  sensible  of  our  need  ;  to  show  us  the  impor- 
tance and  excellency  of  the  favors  ;  and  to  draw  forth  our  souls 
after  them.  Then  we  are  in  his  way.  I'hen  we  can  plead  his 
promise.  For  blessed  are  they  that  do  hunger  and  thirst  after 
righteousness,  for  they  shall  be  iiJled. 

July  14.—"  My  peace  I  give  unto  you."— John  xiv,  27. 

Peace  sometimes  signifies  a  confluence  of  temporal  good  things. 
But  this  is  not  the  meaning  of  it  here.  Our  Savior  himself  was 
poor,  and  a  man  of  sorrows.  And  he  said  to  his  disciples,  In  the 
world  ye  shall  have  tribulation.  Yet  at  the  same  time  they  were 
to  have  peace  in  him.  This  peace,  therefore,  must  have  been 
something  which  trouble  could  not  hinder  or  injure.  It  must 
have  been  a  spiritual  privilege — composure  of  mind  ;  especially 
— for  here  is  the  source  of  the  greatest  perplexity  and  disquietude ; 
the  calm  of  conscience,  arising  from  a  hope  of  our  acceptance  in 
the  beloved.  Before  it  can  be  enjoyed,  the  awful  breach  between 
God  and  us  must  be  healed ;  and  the  blessed  partaker  of  it  be 
able  to  say,  Th  ju  wast  angry  Avith  me  ;  but  thine  anger  is  turned 
away,  and  thou  comfortest  me.  For  there  must  be  a  sense  or 
apprehension  of  God's  favor,  which  is  life.  I  may  be  pardoned  ; 
but  if  I  am  ignorant  of  my  forgiveness,  my  anxieties  and  unea- 
siness will  remain.  But  when  He  says  to  my  soul,  I  am  thy  sal- 
vation, then  being  justified  by  faith,  I  have  peace  with  God — not 
only  peace  with  him  above,  but  peace  with  him  within — a  peace 
that  passeth  all  understanding. 

For  who  can  adequately  conceive  the  value  of  this  donation  ? 
We  need  not  descend  into  the  depths  of  hell,,  to  inquire  what  the 
miserable  victims  of  despair  would  give  for  a  moment's  enjoy- 
ment of  it.  Let  those  speak  wiio  have  been  convinced  of  sin, 
who  have  felt  a  wounded  spirit,  and,  expecting  to  fall  into  the 
hand  of  the  living  God,  have  exclaimed.  What  must  I  do  to  be 
saved  !  What  were  the  feelings  of  the  man  slaj^er,  with  the 
avenger  of  blood  at  his  heels  !  And  what  was  the  change  he  ex  - 
perienced,  as  soon  as  he  had  entered  the  appointed  asylum,  and 
could  turn  round  and  face  the  foe  !  Say  ye — for  ye  have  reali- 
zed the  blessed  transition — ye  who  have  fled  for  refuge  to  lay 
hold  of  the  hope  set  before  you. 

"  'Tis  a  young  heav'n  on  earUily  ground,  |  "  And  glory  in  the  bud." 

It  is  a  cluster  of  the  grapes  of  Eshcol.  It  weans  from  the  worlc'. 
It  enlivens  duty.  It  smooths  the  rugged  path  of  adversit3\  It 
turns  a  dying  chamber  mto  the  House  of  God,  and  the  gate  of 
heaven. 

But  the  Savior  calls  it  his  peace — "  My  peace  I  give  unto  you." 
It  would  be  a  low  sense  of  this,  though  a  true  one,  that  he  came 
and  preached  it.  It  was  his  in  an  infinitely  more  expensive  way. 
He  procured  it  for  us.  He  came  not  to  tell  the  way  to  heaven, 
but  to  be  the  way — not  to  show  us  how  to  make  our  peace  with 
<Tod,  but  to  make  it ;  and  he  did  make  it — we  were  reconciled 
unto  God  by  the  death  of  his  Son.  The  chastisement  of  our 
peace  was  upon  him,  and  by  his  stripes  we  are  healed — he  made 


JULY  15.  29 

Deace  by  the  blood  of  his  cross.     And  he  applies  it  by  the  agency 
of  his  Holy  Spirit;  enabling  ns  to  believe,  and  enter  into  rest; 
and  maintaining  our  hope  in  all  the  changes  o    life  and  under  a 
continued  sense  of  our  unworthiness  and  guilt.     Nor  is  it  more 
his  by  derivation  than  distinction.     Many  have  peace  ;  but  how 
unlike  his!     There  is  the  peace  of  the  sinner      Ihis  is  of  Sa- 
tanic oricTin.     The  strong  man  armed  keepeth  his  palace  and  his 
goods  iii°  peace.     But  this  peace  is  worse  than  war.     It  is  not 
founded  iii  conviction,  but  ignorance.     It  cannot  endure  thought. 
it  is  unworthy  of  the  name  of  peace-there  is  no  peace,  saith  my 
God,  to  the  wicked.     How  can  a  man  retire,  and  go  to  sleep, 
when,  if  he  dies  before  the  morning,  (and  how  easily  may  his 
bed  become  his  grave  !)  God  is  under  an  oath  to  damn  him  ?  He 
denies  it,  or  forgets.     There  is  the  peace  of  the  self-righteous 
Pharisee    and  the  peace  of  the  Evangelical  hypocrite;  both  oi 
which  will  prove  as  the  spider's  web,  and  as  the  giving  up  of  the 
ghost     There  is  the  peace  of  the  worldling,  who,  in  the  calm  ol 
his  fireside  or  evening's  walk,  musing  on  his  abundance,  says,  O 
my  soul,  thou  hast  much  goods  laid  up  for  many  years ;  take 
thine  ease ;  eat,  drink,  and  be  merry.     But  he  may,  that  very 
nic^ht,  have  his  soul  required  of  him  ;  and  then  whose  are  those 
things  which  he  has  provided  ?  What  is  it  to  be  at  ease  in  our  cir- 
cumstances, and  to  enjoy  peace  with  our  neighbors,  and  m  our  fami- 
lies while  we  are  at  war  with  God,  and  his  wrath  abideth  on  us  ! 
—But  this  man  shall  be  the  peace,  when  the  Assyrian  cometh 
into  the  land  !     Look  to  him.     Repair  to  him.     "  He  healeth  the 
broken  in  heart,  and  bindeth  up  aU  their  wounds."    While  you 
neglect  Him,  you  may  seek  peace,  but  you  will  never  find  it. 
But  he  cries— oh  !  hear  him—"  Come  unto  me,  all  ye  that  labor 
and  are  heavy  laden,  and  I  will  give  you  rest."     And  is  not  this 
the  very  thing  you  want  1    Rest  ?     Rest  unto  your  souls  ?    Bc- 
heve  him.     try  his  word.     "  Lo  this,  we  have  searched  it,  so  it 
is ;  hear  it,  and  know  thou  it  for  thy  good." 

July  15.—"  And  it  came  to  pass,  that  when  Jesus  had  finished  these  para- 
bles, he  departed  thence.  And  when  he  was  come  mto  his  own  country,  he 
taught  them  in  their  synagogue,  insomuch  that  they  were  astonished,  and 
Baid,  Whence  hath  this  man  this  wisdom,and  these  mighty  works  ?  Is  not  this 
the  carpenter's  son  ?  is  aot  his  mother  called  Mary  ?  and  his  brethren,  James, 
and  Joses,  and  Simon,  and  Judas  ?  and  his  sisters  are  they  not  all  with  us  ? 
Whence  then  hath  this  man  all  these  things  ?  And  they  were  offended  in 
him.  But  Jesus  said  unto  them,  A  prophet  is  not  without  honor,  save  in 
his  own  country,  and  in  his  own  house.  And  he  did  not  many  mighty 
works  there,  because  of  their  unbelief."— Matt,  xui,  5J— £»«. 

—His  o\vn  country  here  means,  not  Bethlehem,  where  he  was 
born,  but  Nazareth,  where  he  had  been  brought  up— a  poor  and 
despised  place  ;  so  that  it  was  proverbially  asked,  "  Can  any  good 
thing  come  out  of  Nazareth  ?"  Yet  there  was  He  found,  who  is 
the  King  of  Glory  ! 

Here  he  taught  in  their  synagogues.  U  hat  he  taught  is  not 
recorded.  But  we  may  determine  the  substance  of  it  from  his 
addresses  on  other  occasions,  and  from  the  end  which  he  always 
kept  in  view—"  to  seek  and  to  save  that  which  was  lost.'      Of  his 


30  JULY  15. 

manner  of  teaching,  we  cannot  form  an  adequate  conception.  It 
was  all  his  own.  "  Grace  was  poured  into  his  lips."  Even  those 
who  derived  no  saving  advantage  from  it — even  his  enemies — 
said,  "  Never  man  spake  like  this  man." 

Accordingly,  the  people  here  were  astonished.  Wonder  has  its 
place  in  religion  ;  and  there  is  every  thing  in  the  Gospel  to  call  it 
forth.  But  many  emotions  of  this  kind  are  not  powerful  enough 
to  produce  any  decisive  result  ;  and  the  subjects  of  them  behold, 
and  wonder,  and  perish.  Thus  it  was  here.  They  acknowledge 
his  works  to  be  mighty  works,  that  is,  miraculous ;  but  are  of- 
fended with  his  want  of  education,  having  been  at  no  university, 
at  the  feet  of  no  Gamaliel ;  never  having  learned  letters.  And 
also  because  he  was  not  a  man  of  birth  and  rank,  but  had  rela- 
tions in  common  life,  and  was  himself  engaged  in  manual  employ- 
ment. See  how  the  god  of  this  world  blinds  the  minds  of  them 
that  believe  not.  Who  can  stand  before  envy  and  prejudice  ?  If 
he  had  the  wisdom,  and  did  the  works — both  which  they  admitted 
—  it  was  the  more  commendable,  and  the  mere  marvellous,  that 
he  was  so  pre-eminent  without  any  ordinary  helps,  and  the  more 
likely  was  he  to  be  divinely  inspired.  There  seemed  no  other 
way  of  accounting  for  the  prodigy.  And  this  scem^s  to  strike  them. 
But  men  do  not  value  things  according  to  their' real  excellence. 
And  M'hen  there  is  not  a  cordial  liking  to  any  subject,  every  circum- 
stance which  would  otherwise  befriend  is  converted  into  objections. 

In  answer  to  their  offence,  our  Savior  remarks,  "  A  prophet  is 
not  without  honor,  save  in  his  own  country,  and  in  his  own 
house."  Usefulness  depends  upon  acceptance,  and  acceptance 
\ipon  esteem.  Hence  a  bishop  is  to  have  a  good  report  of  them 
that  are  without;  and  hearers  are  commanded  not  only  to  re- 
ceive such,  but  to  hold  them  in  reputation.  But  those  who  have 
been  above  a  man  in  condition,  do  not  like  to  come  down  and 
listen  to  him  as  an  instructer  and  reprover  ;  and  those  who  have 
been  upon  a  level  with  him,  have  been  too  familiar  to  feel  venera- 
tion toward  him.  Many  things,  though  quite  consistent  with 
sanctity,  yet  breed  not  that  reverence  and  respect  which  attach 
to  a  man  that  comes  to  us,  so  to  speak,  from  a  kind  of  distance, 
and  is  onl}"  seen  through  the  medium  of  his  sacred  office.  The 
case  here  stated  is  not  universally  and  absolutely  true.  But  it  is 
so  generally  and  comparatively;  and  even  our  Savior  himselt 
was  not  an  exception  to  it.  After  this,  some  of  his  servants  need 
not  be  astonished  at  the  treatment  they  experience.  Neither 
should  they  fret  and  complain.  They  must  take  human  nature 
as  it  is,  and  accommodate  themselves  prudenth^,  as  much  as  they 
ran  innocently,  to  the  actual  state  of  society.  This  governed  the 
Mast(n* ;  and  lie  assigns  it  as  the  reason  why  he  preferred  labor- 
ing elsev/here  :  "  He  said  unto  them.  Ye  will  surely  say  unto  me 
this  proverb,  Physician,  heal  thyself:  whatsoever  we  have  heard 
done  in  Capernaum,  do  also  here  in  tliy  country.  And  he  said, 
Verily  I  say  unto  you.  No  prophet  is  accepted  in  his  own  country." 

But  what  a  conclusion  is  here  !  "  And  he  did  not  many  mighty 
works  there,  because  of  their  unbelief."  Some  he  did.  ;Mark  says, 
he  laid  his  hands  on  a  few  sick  folk,  and  healed  them.    But  what 


JULY  16.  31 

was  the  prevention  of  more  ?  He  generally  required  faith  in  liis 
iniraculoiis  exertions.  Hence  the  expressions — Be  it  unto  tliee 
a'^cording  to  thy  faith.  Believest  thou  that  I  am  able  to  do  this  ? 
If  thou  canst  believe,  all  things  are  possible  to  him  that  believeth. 
There  were,  indeed,  some  cases  in  which  he  wrought  without 
this  ;  at  least,  without  the  faith  of  the  individual ;  though  even 
then  faith  was  found  in  those  who  applied  on  his  behalf,  or  who 
brought  him  to  Jesus. 

'  But  faith  is  always  necessary  in  spiritual  operations.  He  can 
produce  faith  within  us ;  but  he  cannot  carry  on  his  M'orks  of 
grace  without  it.  If  he  could,  it  would  be  in  contradiction  to  his 
word  ;  and  by  a  bhnd,  positive,  physical  force,  without  their 
knowledge,  feeling,  wishes,  or  designs.  But  this  is  not  his  way. 
He  does  every  thing  by  faith.  We  are  saved  through  faith. 
Hence  the  importance  of  believing.  The  first,  the  chief  concern, 
is  to  get  faith.  Talk  not  of  the  sufficiency  and  excellency  of  the 
remedy — it  cannot  lieal  us  unless  it  be  applied  ;  and  it  can  only  be 
applied  by  faith.  The  Gospel  is  the  power  of  God  to  salvation — 
but  it  is  only  to  every  one  that  believeth. 

There  is  something  infinitely  evil  in  unbelief,  if  we  only  consi- 
der what  it  prevents.  It  stands,  and  it  is  the  only  thing  that  does 
stand,  between  a  sinner  and  the  relief  of  the  Gospel.  Let  him 
believe,  and  he  is  saved.  He  that  hath  the  Son,  hath  life  ;  and  he 
that  believeth,  hath  the  Son.  As  to  others,  the  Wrath  of  God  abi- 
deth  on  them  ;  for  nothing  else  can  withdraw  them  from  under 
it.  The  Jews  could  not  enter  into  Canaan  because  of  their  unbe- 
lief. It  equally  bars  heaven  against  us.  But  what  mighty  works 
attend  faith  !  By  faith  we  are  justified.  By  faith  we  are  sancti- 
fied.    We  stand,  we  walk,  we  live  by  faith. 

And  Oh,  what  an  injurious  bar  to  a  Christian  himself  is  unbe- 
lief! How  much  does  it  hinder  him  from  achieving  in  a  way  of 
duty,  and  realizing  in  a  way  of  privilege  !  What  keeps  him  so 
weak  and  wavering  ?  Unbelief.  "  Surely  if  ye  will  not  believe, 
ye  shall  not  be  established."'  If  we  depend  on  our  frames  and 
feelings,  we  draw  from  a  summer  brook,  instead  of  the  well  of 
living  waters.  Pleasing  experiences  are  cordials ;  but  faith  is  the 
soul's  food.  Faith  in  the  promise  would  immediately  tranquihze 
lis,  as  it  did  Paul  in  the  storm  :  ''  Be  of  good  cheer ;  for  I  believe 
God,  that  it  shall  be  as  it  was  told  me."  What  keeps  a  Christian 
60  poor  in  consolation  ?  Unbelief.  '•'  Filled  with  all  joy  and 
peace  in  beUeving."  "  Believing,  we  rejoice  with  joy  unspeaka- 
ble and  full  of  glory." 

Who  would  not,  then,  by  faith  let  loose  all  the  sources  of  divine 
mercy  and  grace  ?  Who  would  not  cry  out,  with  tears,  "  Lord,  I 
believe  ;  help  thou  m.ine  unbelief  ?" 


JcLY  16. — "  Call  to  remembrance  the  former  days," — Heb.  x,  33. 

This  will  soon  convince  us  that  there  is  nothing  new  under  the 

sun,  and  keep  us  from  saying,  '•  What  is  the  cause  that  the  former 

days  wpre  better  than  these  ?"     In  many  respects  we  have  the 

advantage.     In  knowledge,  and  civilization,  and  liberty,  and  trade, 


33  JULY  16. 

and  the  conveniences  and  comforts  of  life,  and  abeve  all  in  spirit- 
ual privileges,  we  far  surpass  our  predecessors. 

If  we  look  back  to  the  period  of  Judaism,  we  shall  have  reason 
to  say,  "  Blessed  are  our  eyes,  for  they  see  ;  and  our  ears,  for 
they  hear  ;  for  many  prophets  and  righteous  men  desired  to  see 
the  things  that  we  see,  and  did  not  see  them,  and  to  hear  the 
things  that  we  hear,  and  did  not  hear  them."  Tliey  had  the  type, 
w^e  have  the  reality ;  they  had  the  promise,  we  have  the  accom- 
pUshment;  they  had  the  dawn,  we  have  the  day— God  having 
provided  some  better  thing  for  us,  that  they  without  us  should  nol 
be  made  perfect. 

If  we  look  back  to  the  period  previous  to  the  entrance  of  the 
Gospel  into  our  own  country — what  were  our  ancestors  ?  Naked, 
painted  savages  in  the  woods ;  oppressed  by  cruel  rites  ;  enslaved 
by  idolatry:  being  without  Christ;  strangers  to  the  common- 
wealth of  Israel;  having  no  hope,  and  without  God  in  the  world. 

We  were  called  Christians  long  before  the  Reformation.  But 
look  at  the  period  prior  to  that  auspicious  event.  In  what  a  state 
of  mental  degradation  were  we — religion,  superstition— the  ser- 
vice performed  in  an  unknown  tongue — the  Scriptures  kept  from 
the  common  people— and  nothing  suffered  to  peep  or  mutter  but 
as  priestcraft  allowed ! 

And  when  men  began  to  know  the  words  of  life,  and  to  serve 
God  in  spirit  and  in  truth,  what  interdictions  were  they  under ; 
and  to  what  fines,  imprisonments,  tortures,  and  deaths,  w^ere  they 
exposed  by  the  spirit  of  persecution— Popish,  and— even  Protes- 
tant !  Remember  the  former  times,  in  which  your  forefathers  en- 
dured a  great  fight  of  alfliction  for  conscience'  sake.  Think  how 
they  would  have  rejoiced  to  see  a  day,  in  which  we  sit  under  our 
own  vine  and  fig-tree,  and  none  can  make  us  afraid ;  and  the 
Gospel  is  spreading  far  and  wide ;  and  individuals,  and  churches, 
and  communities  combine  to  make  manifest  the  savor  of  the  Re- 
deemer's knowledge  in  every  place.  Christians  should  judge  by 
a  rule  of  their  own ;  and  deem  those  the  best  times  in  w^hich  the 
best  cause  flourishes  most.  We  therefore  live  in  the  most  prefer- 
able era  the  world  ever  yet  M'itnessed. 

But  it  is  well  for  us  also  to  remember  the  earlier  periods  of  our 
own  personal  history  and  experience — our  days  of  religious 
nothingness,  when  we  never  called  upon  his  name,  and  had  no 
fear  of  God  before  our  eyes.  What  feelings  does  the  review  of 
these  days  require ! 

But  other  days,  better  days,  blessed  days,  followed  after  we 
knew  God,  or  rather  were  known  of  him.  He  remembered  these. 
"  Go  and  cry  in  the  ears  of  Jerusalem,  saying,  Thus  saith  the 
Lord^  I  remember  thee,  the  kindness  of  thy  youth,  the  love  of 
thine  espousals,  when  thou  wentest  after  me  in  the  wilderness,  in 
a  land  that  was  not  sown.  Israel  was  holiness  unto  the  Lord,  and 
the  first-fruits  of  his  increase."  And  shall  ice  forget  them  ?  Can 
we  forget  them  ? 

"  IIow  sweet  their  memory  still !" 

In  one  respect,  the  review  must  be  humbling.    For  how  little  has 


JULY  17.  33 

our  practice  corresponded  with  our  profession,  or  our  proficiency 
witli  our  advantages !  Yea,  instead  of  advancing,  have  not  we 
stood  still,  or  rather  gone  back  ?  We  read  of  "  the  fust  ways  of 
David."  They  were,  alas !  his  best.  The  king  of  Israel  never 
equaled  the  shepherd  of  Bethlehem.  When  at  ease  in  Zion,  his 
soul  prospered  much  less  than  when  he  was  hunted  like  a  par- 
tridge upon  the  mountains.  And  have  we  never  sighed,  "  Oh  that 
it  was  with  me  as  in  months  past !"  Here  is  the  charge :  "  I  have 
somewhat  against  thee,  because  thou  has  left  thy  first  love."  Let 
us  not  deny  it,  but  remember  from  whence  we  are  fallen,  and 
repent,  and  do  our  first  works. 

Are  we  in  trouble  ?  Do  we  see  no  way  for  our  escape  ?  Does 
God  seem  to  have  forgotten  to  be  gracious  7  Let  us  remember  the 
years  of  the  right  hand  of  the  Most  High.  His  love,  and  power, 
and  truth,  are  still  the  same.  And  because  he  has  been  my  help, 
therefore  in  the  shadow  of  his  wing  will  I  rejoice 


JcLY  17. — "  Ve  have  an  unction  from  the  Holy  One." — 1  John,  ii,  20. 

Who  is  this  Holy  One  ?  Unquestionably  the  Lord  Jesus.  It  was 
one  of  the  names  by  which  he  was  known  in  the  days  of  his  flesh. 
The  devils  knew  him  by  it,  and  said,  We  know  thee  who  thou  art. 
The  Holy  One  of  God.  Ye  denied,  said  Peter  and  John  to  the 
Jews,  the  Holy  One  and  tlie  Just.  He  was  so  called  from  the 
innocency  of  his  life,  the  purity  of  his  nature,  and  the  eminency 
of  his  perfections  ;  and  therefore  in  a  sense  applicable  to  no  mere 
creature.  God  is  often  called  the  Holy  One,  in  the  Old  Testa- 
ment ;  and,  alluding  to  the  very  place  where  holiness  is  thrice 
ascribed  to  him  by  the  serapliim,  the  evangelist  affirms,  "  This  said 
Isaiah,  when  he  saw  his  glory,  and  spake  of  him."  He  is  rela- 
tively, as  well  as  personally,  holy ;  and  evangelically,  as  well  as 
legally.  He  is  as  holy  in  his  Gospel  as  in  his  law.  He  is  as 
holy  in  his  dispensations  as  in  his  ordinances.  He  is  holy  in  all 
his  ways,  and  righteous  in  all  his  works.  He  came  by  water,  as 
well  as  blood ;  and  gave  himself  for  us,  to  redeem  us  from  all 
iniquity,  and  to  purify  unto  himself  a  peculiar  people,  zealous  of 
good  works.  And  though  he  will  bring  millions  from  the  depra- 
ved race  of  Adam  to  glory,  he  will  bring  them  all  there,  not 
having  spot,  or  wrinkle,  or  any  such  thing. 

And  what  is  this  unction  from  Him  ?  John  was  a  Jew,  and  well 
knew  that  oil,  unction,  anointing — it  is  all  the  same  thing— was 
used  to  consecrate — to  beautify — to  refresh  and  delight.  The 
M^ord,  therefore,  is  used  here  for  the  influence  of  the  Holy  Spirit. 
And  this  is  derived  from  the  Lord  Jesus.  This  was  typified  in 
the  case  of  Aaron,  when  the  oil  was  poured  upon  his  head,  and 
w^ent  down  to  the  skirts  of  his  garments.  So,  here,  the  unction 
descends  from  the  head  of  the  church  to  the  lowest  members  of 
the  body.  Hence  it  is  so  often  called  the  Spirit  of  Christ.  It 
comes  to  us  through  his  mediation,  and  comes  to  us  from  his  pos- 
session. For  it  was  not,  as  Mr.  Howe  observes,  the  design  and 
effect  of  the  sufferings  and  death  of  Christ,  that  the  Spirit  should 
be  given  immediately  to  any  individuals  3  but  that  the  whole  dls 


34  JULY  18. 

pensation  should  be  lodged  in  his  hands,  and  the  administration 
be  the  honor  of  his  office.  He  received  gifts  for  men,  and  this  was 
the  chief  of  them.  Being  by  the  right  hand  of  God  exalted,  says 
Peter,  and  having  received  of  the  Father  the  promise  of  the 
Spirit,  lie  hath  shed  forth  this  which  ye  now  see  and  hear.  Ke 
therefore  said  to  his  disciples,  "  It  is  expedient  for  you  that  I  go 
away;  for  if  I  go  not  away,  the  Comforter  will  not  come  unto 
you  ;  but  if  I  depart,  I  will  send  him  unto  you."  "  And  he  shall 
not  speak  of  himself ;  but  whatsoever  he  shall  hear,  that  shall  he 
speak  ;  and  he  will  show  you  things  to  come.  He  shall  glorify 
me ;  for  he  shall  receive  of  mine,  and  shall  show  it  unto  you." 

Thus  it  pleased  the  Father  that  in  him  should  all  fullness  dwell. 
And  of  his  fullness,  says  every  saved,  every  sanctified  sinner,  have 
all  we  received,  and  grace  for  grace. 

Have  we  this  unction  from  the  Holy  One  ?  If  any  man  have 
not  the  Spirit  of  Christ,  he  is  none  of  his.  Destitute  of  this,  our 
religion  will  be  a  form  of  godliness,  without  the  power  ;  practice, 
without  principle  ;  duty  without  dehght — a  task — weariness— va- 
nity. We  can  only  know  that  He  abideth  in  us,  by  the  Spirit 
which  he  hath  given  us. 

— If  strangers  to  the  benefit,  let  us  seek  it.  We  know  to  whom 
we  are  to  apply.  He  is  able,  he  is  willing,  to  give  us  the  supply  of 
his  own  Spirit.  How  encouraging  to  address  ourselves  to  one  who 
loved  us,  and  gave  himself  for  us — who  says,  If  any  man  thirst,  let 
him  come  unto  me  and  drink— who  never  sent  one  suppliant  empty 
away — who  never  will — never  can — for  he  cannot  deny  himself. 

Let  us  cherish  this  unction.  It  is  what  the  apostle  means, 
when  he  says,,  "  Grieve  not  the  Holy  Spirit  of  God,  by  which  ye 
are  sealed  to  the  day  of  redemption."  Not  only  does  gratitude 
require  this,  because  of  what  the  Spirit  has  already  done  for  you, 
but  a  concern  for  your  own  welfare.  What  can  you  do  without 
his  aids  and  comforts  ?  In  consequence  of  his  sin,  David  feared 
the  entire  loss  of  his  agency ;  and  therefore  cried.  Cast  me  not 
away  from  thy  presence,  and  take  not  thy  Holy  Spirit  from  me. 
Yea,  he  had  suffered  the  loss  of  the  consolation  and  support  which 
he  alone  can  give  :  Restore  unto  me  the  joy  of  thy  salvation,  and 
uphold  me  with  thy  free  Spirit. 

Let  us  diffuse  this  unction.  Let  us  make  manifest  the  savor  of 
the  Redeemer's  knowledge,  in  every  place  ;  in  every  condition  ;  in 
every  company.  Let  it  so  abound  in  our  conduct,  temper,  and  dis- 
course, that  we  may  be  distinguished  and  recommended  by  it.  So 
that  all  may  take  knowledge  of  us  that  we  have  been  with  Jesus. 


July  18. — "  God,  Avho  is  rich  in  mercy." — Ephesians,  ii,  4. 

In  a  thousand  things  God  entirely  eludes  our  research.  In 
every  thing  he  surpasses  our  comprehension.  But  we  know  that 
he  is  merciful— we  are  sure  that  he  is  rich  in  mercy.  And  we 
cannot  be  loo  thankful  that  the  eminence  of  an  attribute  so  es- 
sential to  our  happiness  and  hope  is  not  obscurely  revealed,  but  so 
plainly  and  fully  made  knowu  in  the  works  of  his  hands,  the  dis- 


JULY  18.  35 

pensations  of  his  providence,  the  promises  of  his  word,  the  pro- 
visions of  his  house,  and  the  Son  of  his  love. 

For  who  does  not  need  this  assurance  '^  The  self-righteous  Pha- 
risee, who  thanks  God  that  he  is  not  as  other  men  are — he  does 
not  require  it.  And^the  proud  pretender,  who  is  free  from  all 
sin — he  does  not  require  it — he  formerly  required  it,  but  he  has 
now  attained,  he  is  now  already  perfect.  But  there  are  four  classes 
of  characters  to  whom  it  must  be  like  life  from  the  dead. 

First.  The  victims  of  affliction.  These  are  not  rarely  to  be 
met  with  in  this  vale  of  tears.  To  such  we  would  say.  We  ask 
)'ou  not  what  your  distresses  are ;  but  if  oppressed,  say.  Lord  un- 
dertake for  me.  Cast  thy  burden  upon  the  Lord,  and  he  shall 
sustain  thee.  Repair  not,  under  the  pressure  of  wo  to  the  rope, 
or  the  bowl  of  intoxication,  or  the  dissipations  of  the  world — 
this  is  like  Saul's  going  to  the  witch  of  Endor ;  but  go  to  the 
throne  of  the  heavenly  grace,  imploring  the  pity  of  the  God  of 
all  comfort.  He  does  not  afflict  willingh^,  nor  grieve  the  children 
of  men.  It  is  your  welfare  that  has  called  forth  this  seeming  se- 
verity. He  knows  your  frame.  He  remembereth  that  you  are 
dust.  He  lays  upon  you  no  more  than  he  will  enable  you  to 
bear.  He  will  not  always  chide  :  neither  will  he  keep  his  anger 
for  ever.  When  the  benevolent  end  of  the  dispensation  is  an- 
swered, he  will  readily  lay  aside  the  rod,  and  say,  '•  Is  Ephraim 
my  dear  son '?  is  he  a  pleasant  child  ?  For  since  I  spake  against 
him,  I  do  earnestly  remember  him  still :  therefore  my  bowels  are 
troubled  for  him ;  I  will  surely  have  mercy  upon  him,  saith  the 
Lord.  Set  thee  up  w^aymarks,  make  thee  high  heaps ;  set  thine 
heart  toward  the  highway,  even  the  way  which  thou  M'cntest : 
turn  again,  O  virgin  cf  Israel,  turn  again  to  these  thy  cities." 
For  He  is  rich  in  mercy. 

Secondly.  Convinced  penitents.  They  were  formerly  always 
extenuating  their  guilt ;  now  they  are  dwelling  only  upon  the  ag- 
gravations of  it.  Lately  they  seemed  unsusceptible  of  alarm ; 
but  now  they  refuse  to  be  comforted.  Such  is  their  unworthi 
ness ! — the  number  and  greatness  of  their  sins  !  They  are  cast 
out  of  his  sight !  And  there  is  only  for  tkem  a  certain  fearful 
looking  for  of  judgment  and  fiery  indignation !  But  Oh  !  awaken- 
ed sinner,  there  is  hope  in  Israel  concerning  this  tiling.  There 
is  everlasting  consolation,  and  good  hope  through  gi-ace.  With 
the  Lord  there  is  mercy,  and  -with  him  is  plenteous  redemption. 
Judge  not  of  Him  by  a  human  standard.  Who  is  a  God  like 
unto  Him  ?  View  him  not  through  the  medium  of  your  own  feel- 
ings. Believe  his  own  word,  wherein  he  assures  you  that  he  is 
ready  to  forgive  ;  that  he  will  abundantly  pardon.  Believe  his 
oath,  wherein  he  SM^ears  by  himself,  "  As  I  live,  saith  the  Lord,  I 
desire  not  the  death  of  him  that  dieth ;  wherefore  turn,  and  live  ye." 

"Raise  thy  downcast  eyes,  and  see      |      *'  Tliey,  though  sinners  once,  like  mo, 
"  What  forms  his  throne  surround  ;   |  "  Have  full  salvation  found."' 

— He  is  rich  in  mercy. 

Thirdly.  Desponding  backsliders.  These,  after  walking  in  tlie 
way  everlasting,  have  fallen  by  their  iniquity,  and  perhaps  feel 
more  anguish  of  mind  than  when  they  were'first  led  to  repent- 


36 


JULY  19 


ance.  They  say,  and  they  say  justly,  '•  No  one  lias  snnied  with 
such  enhancement  as  I  have  done.  I  have  sinned  against  the 
dearest  relations,  and  under  the  highest  obligations,  and  against 
the  greatest  advantages.  I  have  sinned,  after  being  made  to  know 
what  an  evil  and  bitter  thing  it  is  ;  and  alsy  after  tasting  that  the 
Lord  is  gracious.  My  sin  has  been  more  injurious  in  its  effects 
than  that  of  others  ;  it  has  more  dishonored  religion,  and  grieved 
the  Holy  Spirit  of  God."  All  this  they  ought  to  feel ;  yet  must 
not  they  forget  that  He  is  rich  in  mercy.  It  is  this  belief  that  will 
break  the  heart  most,  and  make  it  sorrow  after  a  godly  sort.  It 
is  this  alone  that  will  lead  them  forward,  M'ith  weeping  and  sup- 
plications, saying.  Lord,  take  away  all  iniquity :  create  in  me  a 
clean  heart,  O  God,  and  renew  a  right  spirit  within  me.  And  He 
— will  He  refuse  to  reply,  "  I  will  heal  their  backsliding,  I  Mill 
love  them  freely  ;  for  mine  anger  is  turned  away  from  him  V' 


Return,  ye  wandering  souls,  return, 
"  And  seek  his  tender  breast ; 
Call  back  tlie  nienioiy  of  tliose  days, 
"  When  there  you  fouu(^  your  rest. 


"  Behold,  great  God,  we  come  to  tiiee, 
"  Though  blushes  veil  our  face  ; 

"  Constraiu'd  our  last  retreat  to  seek 
"  In  tliy  much  injur'd  grace." 


Fourthly.  Persevering  believers.  These  have  holden  on  tiieir 
way,  and,  having  obtained  help  of  God,  continue  to  this  day. 
They  ought,  therefore,  to  feel  thankful.  But  it  becomes  them, 
also,  to  be  humble.  Indeed,  the  more  they  advance  in  tlie  divine 
life,  the  more  will  they  be  dissatisfied  Mith  themselves.  They 
will  be  deeply  affected  with  a  sense  of  their  unprofitableness,  and 
numberless  infirmities.  If  their  outward  conduct  has  been  fair  to 
men,  they  know  how  little  their  heart  has  been  right  with  God. 
They  know  the  sins  of  their  holy  tilings  would  be  enough  to  con- 
demn them,  if  God  should  bring  them  into  judgment  with  him. 
Their  language,  therefore,  still  is,  God  be  merciful  to  me,  a  sin- 
ner. This  is  their  only  relief—living  and— dying— He  is  rich  in 
mercy. 


July  19. — "  As  the  appecorance  of  the  bow  that  is  in  the  cloud  in  the  dny 
of  rain,  so  was  the  appearance  of  the  brightness  round  about.  This  was  the 
appearance  of  the  likeness  of  the  glory  of  the  Lord." — Ezekiel,  i,  28. 

There  is  always  ground  for  the  prophet's  complaint,  "Seeing 
many  things,  they  observe  not."  How  often  do  even  objects  pe- 
culiarly designed  and  adapted  to  excite  and  impress,  fail  to  strike, 
or  at  least  to  awaken  any  proper  attention.  Tliis  is  the  case  with 
the  rainbow.  Children  wonder  at  the  novelty,  grandeur,  and 
construction  of  the  figure,  but  seldom  ask  a  question  about  it. 
The  common  people,  who  are  much  abroad  in  the  field,  rarely 
give  it  a  gaze,  and  never  connect  a  thought  with  it,  but  as  it  may 
be  supposed,  by  the  time  of  its  exhibition,  to  intimate  the  state  of 
the  weather.  And  what  does  the  philosopher  better?  In  the 
pride  of  science,  he  despises  the  vulgar  ;  but,  though  able  to  ex- 
plain the  mediate  cause  of  the  phenomenon,  he  never  looks  after 
any  thing  the  Scripture  says  concerning  it.  But  who  is,  here^  not 
only  a  naturalist,  but  a  moralist  ?  And  not  only  a  moralist,  out 
a  Christian  ?    A  Christian  in  the  field,  as  well  as  in  the  temple 


JULY  19.  37 

making  that  which  is  seen  and  temporal  the  means  of  communion 
with  that  which  is  unseen  and  eternal. 

The  rainbow  may  be  viewed  three  ways.  First.  Physically. 
Thus  it  is,  in  the  sky,  a  semicircle  of  various  colors,  which  ap- 
pears in  showery  weather.  It  is  gendered  by  the  sun-beams,  on 
a  cloud.  When  there  is  a  moist  and  dark  cloud  opposite  the  sun, 
and  disposed  to  receive  and  reflect  his  rays,  the  how  is  seen  ;  and 
never  without  this  concurrence. 

Secondly.  Federally.'  The  first  time  we  read  of  it  in  the  Book 
of  Genesis' is  in  this  covenant  relation.  "  I  do  set  my  bow  in  the 
cloud,  and  it  shall  be  for  a  token  of  a  covenant  between  me  and  the 
earth.  And  it  shall  come  to  pass,  when  I  bring  a  cloud  over  the 
earth,  that  the  bow  shall  be  seen  in  the  cloud  :  and  I  will  remem- 
ber my  covenant  which  is  between  me  and  you,  and  every  living 
creature  of  all  flesh  :  and  the  waters  shall  no  more  become  a  flood 
to  destroy  all  flesh.''  It  was  in  being  before.  But  now  it  was 
made  a  divinely  constituted  sign,  or  token.  Thus  it  should  lead 
us  to  think  of  the  holiness  and  justice  of  God,  in  the  destruction 
of  the  old  world :  and  also  of  his  forbearance  and  goodness,  in 
engaging  not  to  destroy  it  in  like  manner :  and  in  affording  a 
sensible  assurance  of  it. "  The  appearance  may  be,  in  some  mea- 
sure, viewed  as  even  typical  of  the  event.  The  bow  was  early 
the  principal  weapon  of  war  ;  and  soon  became  the  emblem  of  it. 
David  says,  "  He  hath  bent  his  bow,  and  made  ready  his  arrows 
upon  the  string,  to  shoot  at  the  persecutors."'  But  here  is  a  bow 
without  arrows,  and  without  a  string  !  When  a  man  uses  the  bov/ 
in  a  hostile  manner,  the  ends  are  toward  himself;  and  the  back 
is  toward  the  enemy.  But  here  the  bow  is  reversed — the  back 
is  toward  heaven ;  and  the  ends  toward  the  earth.  And  there- 
fore if  it  had  arrows  upon  the  string,  thej^  must  be  discharged 
upw^ard,  not  downward — the  earth  is  safe,  and  has  nothing  to 
fear  from  it.  If  this  should  be  thought  more  curious  than  wise, 
yet  the  bow  thus  viewed,  if  not  a  type,  is  a  proof  and  a  pledge 
It  says,  the  flood  is  gone — never  to  return  !  And  here  we  feel  a 
perfect  certainty.  However  long  or  violently  the  rain  falls,  we 
are  not  alarmed.  We  look  to  the  bow  in  the  cloud  ;  and  are  sure, 
that,  "  w^hile  the  earth  remaineth,  seedtime  and  harvest,  and  cold 
and  heat,  and  summer  and  winter,  and  day  and  night,  shall  not 
cease."  And  why  do  we  not  feel  equally  sure  v.ith  regard  to 
another  interposition  ? 

For  thirdly.  Tlie  bow  is  to  be  viewed  evangelically.  "  For  a 
small  moment  have  I  forsaken  thee ;  but  with  great  mercies  will 
I  gather  thee.  In  a  little  wTath  I  hid  my  face  from  thee  for  a 
moment;  but  with  everlasting  kindness  will  I  have  mercy  on 
thee,  saith  the  Lord  thy  Redeemer.  For  this  is  as  the  waters  of 
Noah  unto  me:  for  as  I  have  sv/orn  that  the  waters  of  Noah 
should  no  more  go  over  the  earth  ;  so  have  I  sworn  that  I  would 
not  be  wroth  with  theo,  nor  rebuke  thee.  For  the  mountains 
shall  depart,  and  the  hills  shall  be  removed :  but  my  kindness  shall 
not  depart  from  thee,  neither  shall  the  covenant  of  my  peace  be 
removed,  saith  the  Lord  that  hath  mercy  on  thee."  Here  we  find 
God  doing  in  a  nobler  case,  what  he  did  after  the  deluge.    Here 


38  JULY  20. 

we  find  him— with  a  better,  an  everlasting  covenant,  ordered  i.i 
all  things  and  sure.  And  to  render  the  allusion  similar,  and  to 
afford  strong  consolation  to  those  M^ho  are  fleeing  for  refuge  to 
lay  hold  of  the  hope  set  before  them  ;  we  have  his  oath,  accompa- 
nied with  a  sign,  or  token,  that  should  subdue  every  apprehen- 
sion. Where  ?  What  is  it?  "  Upon  the  likeness  of  the  throne," 
says  Ezekiel,  "was  the  likeiiess  as  the  appearance  of  a  man  above 
upon  it.''^  We  know  to  whom  this  refers.  "  And  I  saw  as  the 
color  of  amber,  as  the  appearance  of  fire  round  about  Avithin  it  j 
from  the  appearance  of  his  loins  even  upward,  and  from  the  ap- 
pearance of  his  loins  even  downward,  I  saw  as  it  were  the  ap- 
pearance of  fire,  and  it  had  brightness  round  about.  As  Ihe  ap- 
pearance of  the  boio  that  is  in  the  cloud  in  the  day  of  i-ain^  so  was 
the  appearance  of  the  brightness  round  about —  This  ivas  the  ap- 
pearance of  the  br^ightness  of  the  glory  of  the  Lord.^^  An  emblem 
of  his  glory,  both  as  to  his  person,  and  importance.  Who  can 
help  admiring  the  rainbow  ?  It  is  one  of  the  most  beautiful  ap- 
pearances in  nature.  How  various  the  colors !  Yet  the  celestial 
tints  are  united ;  and  though  distinct,  melt  into  each  other,  to 
make  one  astonishing  whole.  And  his  name  is  Avonderful.  What 
a  combination  of  excellencies  is  found  in  him — "  He  is  altogether 
lovely." 

"  All  human  beauties,  all  divine,  [  "  In  our  Beloved  meet  and  tliine." 

All  the  charms  of  nature  ;  all  the  attractions  of  all  creatures  in 
earth  and  in  heaven ;  are  blended  in  him,  and  infinitely  surpassed 
— "  For  how  great  is  his  goodness  ;  and  how  great  is  his  beauty  !" 

It  also  reminds  us  of  his  importance.  He  insures  us  safety — 
covenant  safety.  We  are  justified  by  his  blood,  and  saved  from 
wrath  through  him.  He  is  the  hope — the  consolation  of  Israel. 
He  that  believeth  on  him  shall  not— cannot  perish  ;  but  have  ever- 
lasting life. 

Let  us  look  to  him,  and  be  comforted,  against  every  adverse 
threatening.  Afflictions  cannot  overwhelm  us.  The  Law  cannot 
curse  us.  Enemies  cannot  injure  us.  "  Nay,  in  all  these  things 
w^e  are  more  than  conquerors  through  him  that  loved  us.  For  I 
am  persuaded,  that  neither  death,  nor  life,  nor  angels,  nor  princi- 
paUties,  nor  powers,  nor  things  present,  nor  things  to  come,  nor 
height,  nor  depth,  nor  any  other  creature,  shall  be  able  to  sepa- 
rate us  from  the  love  of  God,  which  is  in  Christ  Jesus  our  Lord." 


July  20 — "  They  took  knowledge  of  tliem  that  they  had  been  with  Jesus." 

Acts,  iv,  13. 

This  recognition  is  explained  two  ways.  Some  take  it  literallj^, 
as  referring  to  the  persons  of  the  Apostles.  These,  their  arraign- 
ers  remembered,  when  they  looked  at  them,  for  they  had  seen 
them  before  in  company  with  him.  And  this,  it  is  more  than 
probable,  was  the  case.  For  some  of  this  very  council  attended 
\iie  examination  on  the  night  of  his  apprehension.  Yea,  he  was 
examined  in  the  very  house  of  this  Caiaphas — and  we  are  assured, 
that,  Peter  on  the  occasion,  went  into  the  High  Priest's  palace  to 
see  the  end.    Jesus,  also,  had  openly  taught  in  the  Temple,  when, 


JULY  20.  39 

more  than  once,  some  of  these  men  were  present,  disputing  with 
him;  and  he  was  always  accompanied  by  his  disciple°s— No 
wonder,  therefore  that  Peter  and  John  were  recognized  by  them. 
But  others  take  it  in  allusion  to  their  qualities,  behavior,  and 
mode  of  speaking ;  connecting  it  particularly  with  the  former 
words.  And  "  when  they  saw  the  boldness  of  Peter  and  John, 
and  perceived  that  they  were  unlearned  and  ignorant  men,  they 
marvelled— and  they  took  knowledge  of  them  that  they  had  been 
with  Jesus  :"  remarking  that  they  were  of  the  same  party ;  or,  as 
we  should  say,  of  the  same  stamp.  So  the  sentence  has  been 
commonly  understood.  And  three  remarks  may  be  made  upon  it. 
First.  Some  have  been  with  Jesus.  Peter  and  John  had  been, 
as  to  his  bodily  presence,  with  him,  for  several  years,  in  public 
and  in  private  ;  going  out  and  coming  in  with  him— and  who  is 
not  ready  to  envy  them  such  intercourse  ?  But  he  was  received 
up  into  glory  :  and  they  who  had  known  him  after  the  fxesh, 
knew  him  so  no  more.  Yet  he  has  promised  his  people  his 
spiritual  presence,  to  the  end  of  the  world.  And  thus  though  now 
invisible,  he  is  yet  accessible.  Hereafter  they  will  be  for  ever 
with  the  Lord.  But  this  heaven  begins  on  earth.  They  were 
naturally  without  Christ ;  though  not  as  to  dispensation,  yet  as  to 
experience.  But  their  religion  began  with  an  introduction  to  him 
—they  were  made  sensible  of  their  need  of  him.  They  sought 
him  ;  and  they  found  him.  They  had  much  to  do  with  him  then  • 
and  they  have  had  much  to  do  with  him  ever  since.  And  they  only 
go  on  well  in  religion  as  they  are  able  to  say,  "  \\Tien  I  awake,  I 
am  still  with  thee"—"  I  am  continually  with  thee."  They  are 
with  him— and  in  his  word— in  his  House— at  his  Table— with 
him  in  the  closet— in  the  field— 

"  Where'er  they  seek  him  he  is  fouud,       |       «  And  every  place  is  holy  ground." 

They  are  with  him,  as  pupils  are  with  their  teacher— as  servants 
are  with  their  master;  waiting  upon  him  all  the  day— as  follow- 
ers with  their  leader ;  willing  to  follow  him  whithersoever  he 
goeth—as  soldiers  with  their  commander,  fightintr  the  good  fight 
of  faith  ;  For  "  they  that  be  with  him,  are  called,  and  chosen,  and 
faithful ;"  and  "  he  that  is  not  with  him,  is  against  him." 

Secondly.  It  is  expected,  that  thev  who  are  with  him  should 
resemble  him.  It  is  proverbially  said,  Tell  me  a  man's  company, 
and  I  will  tell  you  his  character.  And  it  is  well  known,  that 
like  not  only  attracts,  but  begets  like. 

Hence  the  importance  we  attach  to  the  choice  of  associates. 
Hence  we  say  to  the  unmarried— Be  not  unequally  yoked  toge- 
ther with  unbelievers.  Hence,  to  the  young— He  that  walketh 
with  wise  men  shall  be  wise ;  but  a  companton  of  fools  shall  be 
destroyed.  If  we  enter  the  house  of  mourning,  we  instantly  catch 
the  sympathy.  The  heart  softens.  The  countenance  contracts. 
I  he  eye  melts— How  different  are  our  sensations  in  the  circle  of 
festivity  and  mirth  !  It  is  said^  that  those  who  live  at  Court  have 
a  manner  of  their  o\vn,  which  others  cannot  successfully  put  on. 

All  association,  however  limited,  produces  some  influence.  But 
the  conformity  will  be  in  proportion— to  the  degree  of  the  intima- 
VoL.  H.  24 


40  JULY  21. 

macy — and  the  constancy  of  the  intercourse — and  the  love  wc 
liave  to  the  individual — and  the  veneration  we  feci  for  his  great- 
ness. Novv^  all  these  will  apply  supremely  to  the  Christian's  ac- 
quaintance with  Christ.  And  therefore  the  resemblance  must  be 
the  greater — especially  when  we  add  to  all  this — That  it  is  the 
duty,  and  the  main  business  of  his  religion,  to  imitate  him — For 
he  that  saith,  he  abideth  in  him,  ought  himself  also  so  to  walk  as 
he  walked.  And  if  any  man  have  not  the  Spirit  of  Christ,  he  is 
none  of  his. 

Thirdly.  This  conformity  will  not  be  overlooked.  The  Chris- 
tian himself  may  be  not  sensible  of  it ;  for  the  more  progress  he 
makes  in  the  divine  life,  the  more  humble  will  he  be.  Moses  was 
not  aware  of  the  brilliancy  of  his  face  when  he  came  down  from 
being  with  God  ;  and  was  surprised  to  see  the  people  dazzled  at 
the  glory  of  his  countenance.  And  Paul  said,  I  have  not  attained, 
I  am  not  already  perfect.  But  God  will  take  knowledge  of  it — 
Angels  will  take  knowledge  of  it — Ministers  will  take  knowledge 
of  it — His  fellow  Christians  will  take  knowledge  of  it — The  world 
will  take  knowledge  of  it — His  profiting  will  appear  unto  all  men. 
And  though  the  wicked  cannot  be  pleased  with  it ;  yet  they  are 
aware  of  what,  by  their  profession.  Christians  ought  to  be  ;  and 
their  consistency  will  enthrone  them  in  their  conviction,  and  put 
to  silence  their  ignorance ;  and  may  constrain  them  to  glorify 
God  in  the  day  of  visitation. 

If  persons  are  seen  firm  in  principle ;  fearless  in  duty ;  zealous 
in  the  cause  of  God ;  yet  humble  and  lowly ;  and  gentle  and 
tender  ;  and  patient  in  suffering  ;  and  ready  to  forgive — no  one 
need  to  be  told  with  w^hom  they  have  been. 

So,  if  you  are  proud,  and  vain,  and  worldly-minded,  and  avari- 
cious, and  revengeful,  and  censorious,  and  unkind,  w^e  do  not 
require  you  to  tell  us  with  whom  you  are  most  intimate.  And 
though  we  do  not  believe  in  witchcraft,  we  know  that  you  have  a 
familiar  spirit — and  we  know  who  and  what  he  is.  And  "  glory  not, 
and  lie  not,  against  the  truth.  This  wisdom  descendeth  not  from 
above,  but  is  earthly,  sensual,  devilish.  For  where  envying  and 
strife  is,  there  is  confusion  and  every  evil  work.  But  the  wisdom 
that  is  from  above  is  first  pure,  then  peaceable,  gentle,  and  easy  to 
be  entreated  :  full  of  mercy  and  good  fruits  ;  without  partiality, 
and  without  hypocrisy.  And  the  fruit  of  righteousness  is  sown 
in  peace  of  them  that  make  peace." 


July  21.— "O  taste  and  see  that  the  Lord  is  good."— Psalm  xxxiv,  8. 

That  God  is  good  is  too  obvious  to  be  denied  :  though,  alas ! 
v/e  are  so  little  affected  with  it.  He  is  good  to  all,  and  his  tender 
mercies  are  over  all  his  v/orks.  He  openeth  his  hand,  and  satisfi- 
eth  the  desire  of  every  living  thing.  As  to  ourselves,  he  made  us. 
and  why  did  he  not  make  us  reptiles  ?  He  placed  us  so  high  in 
the  scale  of  beings,  and  furnished  for  our  reception  a  world  filled 
with  his  bounty  and  beauty.  He  gives  the  sweet  interchange  of 
hill,  and  vale,  and  wood  and  lawn.  He  makes  the  outgoings  of 
the  morning  and  evening  to  rejoice ;  and,  in  the  succession  aj^f^ 


JULY  21.  41 

produce  of  the  seasons,  crowns  tlie  year  with  his  goodness.  He 
not  only  provides  for  our  support,  but  for  our  comfort.  He  not 
only  feeds  and  clothes,  but  feasts  and  adorns  us.  All  our  senses 
might  have  been  so  many  inlets  of  pain,  but  they  are  the  avenues 
of  a  thousand  pleasures  :  and  we  are  furnished  with  the  most  de- 
lightful colors,  and  sounds,  and  perfumes,  and  relishes.  Our  food 
might  have  been  rendered  distasteful ;  but  he  has  made  it  pleasant, 
and  connected  gratification  with  the  most  necessary  act  of  life ; 
so  that  no  one  eats  from  a  sense  of  duty,  or  to  avoid  death  :  but 
for  pleasure. 

Distinguished  from  this  general  kindness  of  God,  there  is,  how- 
ever, a  peculiar  goodness ;  and  which  regards  us,  as  sinners.  It  is 
called,  in  the  Scriptures,  mercy  and  grace.  It  led  Him  to  remem- 
ber us  in  our  low  estate,  and  to  make  provision  for  our  salvation 
from  every  effect  of  the  fall.  He  spared  not  his  own  Son.  He 
was  delivered  for  our  offences,  and  raised  again  for  our  own  justi- 
fication. And  in  him  all  things  are  now  ready  for  our  acceptance. 
And,  unworthy  as  we  are,  we  may  obtain  all  spiritual  blessintys  iii 
heavenly  places,  and— for  ever.  Herein  is  love  !  And  this  fovor 
which  he  bears  unto  his  people,  and  whicli  regards  the  soul  and 
eternity ;  this  good-will  of  Him  that  dwelt  in  the  bush— This  is 
what  we  are  supremely  to  seek  after. 

But  what  is  the  best  way  to  know  this  goodness  !  David  does 
not  say.  Hear,  and  know ;  read  and  know ;  believe,  and  know  • 
but  taste  and  see  that  the  Lord  is  good.  That  is,  apply  to  him  for 
3^ourselves,  instead  of  relying  on  the  authority  of  others  ;  as  in  a 
case  of  disputed  relish  you  determine  not  by  testimony,  but  taste 
In  other  words  it  means  experience.  Experience  is  knowledge 
derived  from  experiment,  in  contradistinction  from  theory.  Since 
the  mighty  mind  of  Bacon  beat  down  hypothesis,  and  introduced 
the  inductive  system,  philosophy  has  reasoned  from  facts,  and 
experimental  philosophy  has  been  much  applauded.  Why  then 
should  we  ridicule  experimental  religion  ?  Is  there  no  standard  in 
divinity  to  which  we  can  appeal  ?  Is  there  no  test  to  be  applied  to 
the  truth  of  pious  pretensions  ?  Are  there  no  facts  to  bear  out  or 
to  contradict  what  the  Scripture  says  of  sin  ?  of  repentance'?  of 
nope  ?  and  of  peace  and  joy  in  believing  ? 

•  Some,  and,  m  our  day,  many,  know  divine  things  in  a  way  of 
speculation.  But  they  are  not  under  their  operation ;  thev  feel 
not  the  powers  of  the  world  to  come.  And  these  are  the  most 
unlikely  characters  to  be  wrought  upon.  They  are  familiar  with 
the  tni  hs  of  the  Gospel;  they  admit  all  the  preacher  advances; 
they  acknowledge  all  he  proves:  but  it  has  no  influence  over  the 
heart  and  life  They  believe  in  hell  but  make  no  attempt  to  flee 
from  the  wrath  to  come.  They  believe  in  heaven,  but  do  not  set 
their  affection  on  things  above.  They  believe  in  the  value  of  the 
soul,  and  that  its  redemption  ceaseth  for  ever,  and  yet  nedect  the 
only  opportunity  to  embrace  the  things  that  belong  to  their  peace. 
They  go  through  the  Bible;  but  its  threatenings  do  not  alari,  and 
Its  promises  do  not  allure  them.  They  resist  every  motive  Thev 
nave  been  wooed  and  awed  a  thousand  times  in  vain.    They  see 


42  JULY  22. 

and  approve  better  tilings,  and  follow  worse.  They  are  not  happy, 
and  contrive  to  be  miserable.  They  are  in  the  jaws  of  death,  and 
yet  are  at  ease  in  Zion.  What  paradoxes  !  What  contradictions 
are  you  !  Of  what  worth  is  your  knowledge  !  To  know  a  refuge, 
and  never  enter  it !  To  know  a  remedy,  and  never  apply  it !  To 
know  good,  and  never  partake  of  it !  This  will  not  only  leave  you 
to  perish,  but  deprive  you  of  excuse,  and  aggravate  your  sin  and 
condemnation.  Like  Uriah,  with  his  fatal  letter,  you  carry  infor- 
mation that  will  place  you  in  the  front  of  the  battle.  Be  not 
satisfied,  therefore,  till  you  know  these  things  to  purpose  ;  which 
%  an  only  be.  by  your  knowing  them  experimentally. 

Then  your  heart  will  be  estabhshed  v/ith  grace  ;  and  you  will 
be  so  confirmed  in  the  truth,  that  you  will  not  be  led  away  by  the 
error  of  the  wicked,  to  fall  from  your  own  steadfastness. 

Then  you  will  desire  greater  degrees  of  it ;  and,  having  tasted 
that  the  Lord  is  gracious,  your  prayer  will  be,  "  Lord,  evermore 
give  us  this  bread." 

Then  you  will  be  excited  and  qualified  to  address  others  ;  for 
you  will  speak  from  the  heart,  and  recommend  a  tried  remedy — 
a  remedy  that  has  effectually  cured  yourselves.  "Lo  this,  we 
have  searched  it,  so  it  is  j  hear  it,  and  know  thou  it  for  thy  good." 


July  22.—"  To  him  that  overcometb."— Rev.  iii,  21. 

There  are  seven  addresses  of  this  kind,  closing  the  seven  epis- 
tles, which  John  was  to  write,  and  send  to  the  churches  which 
were  in  Asia :  to  Ephesus  and  Smyrna,  and  Pergamos,  and  Thy- 
atlra,  and  Sardis,  and  Philadelphia,  and  Laodicea.  Overlooking 
what  is  peculiar  in  each  of  them,  let  us  notice  what  is  common  to 
all.     Four  things  are  so. 

First.  All  of  them  regard  a  particular  character.  It  is  a  suc- 
cessful soldier.  Him  that  overco'nteih.  This  reminds  us  of  the 
nature  of  the  Christian's  life.  It  is  a  warfare.  It  was  such,  un- 
questionably, in  the  apostles'  days.  We  read  of  their  wrestling 
with  p~incipalities  and  powers  ;  of  their  fighting  the  good  fight  ol 
faith ;  of  their  resisting  unto  blood.  If  it  be  said,  "  The  language 
is  figurative,"  we  allow  it.  But  it  must,  or  we  are  trilled  with, 
imply  realities.  And  what  are  these  ?  If  it  be  said,  "  Religion  i* 
not  the  same  thing  now  as  it  was  then,"  we  ask.  When  was  it 
changed  ?  And  by  whom  ?  And  what  is  it  at  present  ?  What 
would  be  thought  of  a  preacher,  who  should  come  forward  in 
pi'.blic,  and  say,  A  religious  life  was  a  difficult  thing  once,  but  it  is 
a  very  easy  one  now.  The  first  Christians  were  required,  in  order 
to  be  the  disciples  of  Christ,  to  deny  themselves,  and  take  up  their 
crois,  and  follow  him  in  the  regeneration  ;  but  all  this  is  dispensied 
with  now  !  He  may  prophesy  falsely — and  the  people  may  love 
to  have  it  so  :  but  what  will  be  done  in  the  end  thereof?  If,  there- 
fore, you  think  yourselves  in  the  way  everlasting,  without  know- 
ing any  thing  of  this  spiritual  warfare,  you  are  in  a  pitiable  condi- 
tion— and  pertain  to  the  strong  man  armed,  who  keeps  his  palace 
and  goods  in  peace. 


JTJLY  23.  43 

Secondly.  All  of  them  are  attached  to  an  individual— not  to 
them  that  conquer,  but  to — him  that  overcometh.  As  much  as  to 
say,  Each  is  perceived  by  me  in  the  crowd;  and  ifall in  the  church 
should  prove  corrupt,  and  one  only  maintain  his  fidelity — faint, 
yet  pursuing — let  him  not  be  ashamed,  or  afraid.  He  shall  be  con- 
fessed before  my  Father,  and  the  holy  angels.  For  him  that  honors 
me  I  will  honor. 

Thirdly.  All  of  them  contain  the  assurance  of  some  reward  of 
grace.  The  food  of  paradise — a  crown  of  life — the  hidden  manna, 
and  the  white  stone — the  morning  star — white  raiment — a  pillar 
in  the  temple  of  God — a  seat  with  the  Savior  on  his  throne.  But 
these  who  can  describe  or  comprehend  ?  They  are  yet  to  be  re- 
vealed. But  we  know  enough  to  animate  us  in  the  conflict,  and 
to  convince  us  that  godliness  is  profitable  unto  all  things. 

Fourthly.  All  represent  the  Lord  Jesus  as  the  Author  and  Be- 
stower  of  every  honor  and  indulgence,  /will  make  :  /will  give  ; 
/  will  grant — says  he,  who  procured  all  for  us — and  in  whom  all 
fullness  dwells.  The  joy  set  before  him,  for  which  he  endured  the 
cross,  and  despised  the  shame,  was  the  gratification  of  his  benevo- 
lence, in  receiving  gifts  for  men.  And  he  shall  see  of  the  travail  of 
his  soul,  and  shall  be  satisfied.  He  saves  them  spiritually  now. 
And  he  shall  raise  up  their  bodies  at  the  last  day.  And  he  shall 
say  to  those  on  his  right  hand.  Come,  ye  blessed,  of  my  Father, 
inherit  the  kingdom  prepared  for  you  from  the  foundation  of  the 
world. 

He  shall  come  to  be  glorified  in  his  saints,  and  to  be  admired  in 
all  of  them  that  believe.    Amen. 


July  Q3. — "  For  thou,  Lord,  art  good,  and  ready  to  forgive,  and  plenteous 
in  mercy  unto  all  them  that  call  upon  thee." — Psaira,   Ixxxvi,  5. 

The  first  word  '*  for,"  shows  that  the  text  contains  a  reason  for 
something  ;  and  it  was  this,  as  we  see  by  the  preceding  verse — 
"  Unto  thee,  O  Lord,  do  I  lift  up  my  soul."  We  learn  from  it  of 
what  importance  it  is  to  place  and  keep  the  Supreme  Being  before 
the  eye  of  the  mind,  in  an  amiable  and  inviting  character,  when 
we  have  to  do  with  him.  Tell  me  not  there  is  danger  in  such 
representations — they  may  gender  presumption.  They  may. 
Every  thing  is  liable  to  abuse.  But  for  this  we  are  not  answerable. 
We  are  saved  by  hope.  By  withdrawing  his  confidence  in  God, 
man  fell ;  and  he  can  only  be  restored  by  replacing  it  in  him. 
The  first  step  of  a  sinner,  in  returning  to  God,  must  result  from 
this  trust.  Accordingly,  the  design  of  revelation  is  to  produce 
and  support  it.  "  For  whatsoever  things  were  written  aforetime, 
were  written  for  our  learning,  that  we,  through  patience  and  com- 
fort of  the  Scriptures,  might  have  hope."  The  same  is  said  of 
the  mediation  of  Christ :  "  By  him  we  believe  in  God,  who  raised 
•  him  up  from  the  dead,  and  gave  him  glory,  that  our  faith  and 
hope  might  be  in  God."  More  are  destroyed  by  despair  than  by 
presumption.  AVhen  once  a  man  says.  There  is  no  hope,  he  be- 
comes abandoned  ;  and  the  despondence  he  feels  is  the  strongest 
link  in  the  chain  that  binds  him  to  an  unconverted  state.  Let  there 


>^     I •<  - ' ' -^^  I  ^^ K ■  ->  .>■::  - -.         - ■     '^  "'-^  ^^^^^-^-^^  •:.%^ \ J ,.. 
.  l)e.  therefore,  always  a  refuge  open,  and  into  which  a  sinner,  when  , 
"    he  looks  back,  and  wishes  to  enter,  may  return.     Tell  him  yet 
^    there  is  room.     Tell  him  that  God  is  good,  and  ready  to  forgive, 
,"  and  plenteous  in  mercy  unto  all  them  that  call  upon  him. 
"        And  from  hence  let  me  also  learn,  that — when  we  have  no  v 

comfort  arising  from  personal  assurance,  there  is  encouragement 
'    enough  in  the  general  views  M^hich  the  Scripture  gives  us  of  God, 
to  induce  us  to  wait  on  the  Lord,  and  keep  his  way.     David  does 
not  here  say,  I  will  lift  up  my  soul  to  Him  ;  for  he  is  my  God,  and 
he  has  given  me  the  heritage  of  them  that  fear  his  name  ;  but  he 
looks  to  his  goodness,  and  readiness  to  forgive,  and  the  plenteous- 
ness  and  impartiality  of  his  mercy — these  considerations  do  not 
require  me  to  ascertain,  before  I  come  to  him,  that  I  am  a  saint ; 
but  tell  me  to  come,  as  a  sinner  ;  and  assure  me,  that  he  will  in 
no  wise  cast  me  out.    When  I  kno\y  not  that  I  have  grace,  how 
delightful  is  it  to  know  that  it  is  attainable  ;  and  to  hear  a  voice, 
saying.  Whosoever  will,  let  him  take  of  the  water  of  life  freely  ! 
Thus  Mr.  Scott  said,  when  dying,  that  those  Scriptures  refreshed 
and  comforted  him  most  which  were  not  limited  to  a  particular 
I  class,  but  open  to  all. 
;  V     Yet,  however  good,  and  forgiving,  and  merciful.  He  is— this  is 
■'■'  nothing  to  those  who  refuse  or  neglect  to — "call  upon  him." 
Such  blessed  assurances  are  not  intended  to  make  us  careless ; 
but  to  excite  and  animate  our  applications  to  him.    Prayer  is  the 
way  in  which  he  who  has  a  right  to  determine,  and  who  cannot 
err,  has  chosen  for  our  obtaining  his  favors— Yet  I  will  be  in- 
y ':  quired  of.    Ask,  and  ye  shall  have.     Seek,  and  ye  shall  find. 
V  "^     Those,  therefore,  that  live  without  prayer  are  shut  out  from  the 
"  blessedness.     But  this  is  not  all.     They  incur,  also,  the  curse, 
which  results  from  the  contempt  of  his  grace.     There  is  no  ag- 
gravation of  misery  like  the  consciousness  of  patience  exhausted, 
kindness  abused,  opportunity  lost.     But  lost  entirely  by  our  own 
fauU  !  Lost  for  ever  !   This  conviction  will  be  the  food  of  the 
worm  that  never  dies,  and  the  fuel  of  the  fire  that  can  never  be 
V.   ,  quenched. 

^  — - 

July  24.— "Prove  me  now."— Malachi,  hi,  10. 
There  is  nothing  of  which  men  are  more  tenacious  than  the 
honor  of  their  veracity.  How  offended  do  they  feel,  if  we  seem 
to  suspect  the  truth  of  their  word,  by  requiring  a  pledge  or  vouch- 
er before  we  can  venture  upon  it.  If  a  king  were  to  address  his 
subjects  in  a  way  of  privilege,  and .  they  should  saj^— We  must 
try  thy  faithfulness  before  we  can  trust  it— he  would  consider 
himself  insulted,  and,  in  wrath,  have  nothing  to  do  with  them. 
God  is  veracity  itself  ;  and  magnifies  his  word  above  all  his  name. 
And  he  might  justly  say  to  us— Such  are  my  declarations— disho  • 
nor  me  not,  by  requiring  any  confirmation— I  am  entitled  to  nn- 
plicit  credence,  and  if  ye  will  not  believe,  surely  ye  shall  not  be 
established.  But  he  knoweth  our  frame ;  and  he  knoweth  the 
absolute  importance  of  our  confidence  in  him— and  therefore  he 
allows  us  to  acquire  it  in  our  own  way,  and  seems  more  concern- 
ed for  our  satisfaction  than  for  l>i.s  own  glory. 


JULY  24.  4o 

And  yet  hereby  he  glorifies  himself  too ;  for  by  this  method 
he  not  only  shows  his  kindness  and  condescension  in  accommo- 
dating himself  to  our  infirmities,  but  obtains  a  sensible  and  satis- 
factory conviction  in  favor  of  his  truth.  In  addition  to  testimony, 
we  are  furnished  with  experience.  What  we  have  read  and  heard, 
we  have  brought  to  trial — and  have  demonstrated  ourselves.  So 
that  we  do  not  merely  believe.  There  must  be,  indeed,  a  degree 
of  faith  to  induce  us  to  make  the  trial— but  when  we  have  made 
it,  and  made  it  successfully,  the  proof  increases  the  confidence  of 
faith — and  he  that  thm  believeth  hath  the  witness  in  himself. 

Hence,  when  God  invites  us  to  prove  him,  it  is  not  sinful  to  do 
it— yea,  it  would  be  sinful  to  refuse.  We  see  this  in  the  case  of 
Ahaz.  "  Moreover,  the  Lord  spake  again  unto  Ahaz,  saying.  Ask 
thee  a  sign  of  the  Lord  thy  God ;  ask  it  either  in  the  depth,  or'in  the 
height  above.  And  Ahaz  said,  I  will  not  ask,  neither  will  I  tempt 
the  Lord."  He  did  not  decline  it  from  confidence  in  God,  or 
from  humility— but  from  desperation  or  indifference.  "  Not  I— 
it  is  useless."  Isaiah  so  understood  it,  as  appears  from  his  an- 
swer and  complaint :  "  And  he  said.  Hear  ye  now,  O  house  oi 
David  ;  it  is  a  small  thing  for  you  to  weary  men,  but  will  ye  weary 
ray  God  also  ?"  When  He  allows  a  privilege,  it  becomes  us 
gratefully  to  use  it :  we  reflect  upon  his  kindness  and  wisdom  if 
we  do  not.  Some,  like  Gallio,  care  for  none  of  these  things. 
They  do  not  think  religion  or  revelation  worthy  of  proof.  Hume 
said  he  had  never  read  through  the  New  Testament  in  his  life  ! 
As  much  as  to  say.  It  is  nothing  to  me,  whether  these  things  be 
true  or  false.  I  v/iil  take  no  pains  to  ascertain  whether  we  have 
souls  as  well  as  bodies  ;  whether  another  world  succeeds  this  ; 
whether,  after  death,  there  be  a  judgment,  or  a  heaven,  or  a  hell ! 

There  is,  indeed,  a  censurable  proving  of  God  j  and  it  is  more 
than  once  charged  upon  the  Jews  of  old.  It  was  founded  in  un- 
belief, and  led  them  to  dare  his  judgments.  Thus  Pharaoh,  and 
thus  Adam  and  Eve,  tried  his  word,  in  his  threatenings.  This  is 
always  wrong.  First,  because,  if  the  trial  proves  the  denuncia- 
tion true,  the  proof  is  useless  ;  for  it  is  derived  from  the  infliction 
of  the  evil  itself :  we  are  convinced  by  being  punished.  And, 
secondly,  we  cannot  put  the  menaces  of  God  to  the  test,  but  by 
criminal  conduct.  It  is  only  by  sinning,  that  we  can  try  whether 
what  he  has  threatened  against  sin  will  be  accomplished— as  the 
practice  is  the  condition  on  which  the  penalty  is  suspended.  But 
it  is  otherwise  with  the  promises  of  God— if  we  find  tliem  true, 
we  are  saved  and  happy  :  and  we  can  only  seek  the  proof  of  their 
truth,  in  what  is  good  and  improving  ;  in  praying,  in  obedience, 
in  the  use  of  the  means  which  God  has  ordained. 

Let  us  then  prove  him— and  see  whether  his  word  will  come  to 
pass  or  not.  Let  us  prove  him  w^th  regard  to  the  freeness  of  his 
mercy.  For  he  hath  said,  "  Come  and  let  us  reason  together  • 
though  your  sins  were  as  scarlet,  they  shall  be  white  as  snov/  ; 
though  they  were  like  red  crimson,  they  shall  be  as  wool."  "  Let 
the  wicked  forsake  his  way,  and  the  unrighteous  man  his  thoughts ; 
and  let  him  return  unto  the  Lord,  and  he  will  have  mercy  upon 
him  ;  and  to  our  God,  for  he  will  abundantly  pardon.     For  my 


46  JULY  25. 

thoughts  are  not  your  thoughts,  neither  are  your  ways  my  ways, 
saith  the  Lord."  Let  us  prove  him  with  regard  to  the  eflficacy  of 
his  grace.  For  he  hath  said,  "  My  grace  is  sufficient  for  thee,  for 
my  strength  is  made  perfect  in  weakness."  Let  us  prove  him 
with  regard  to  the  care  of  his  providence.  For  he  hath  said, 
"  There  is  no  want  to  them  that  fear  him."  "  He  careth  for  you." 
"  The  hairs  of  your  head  are  all  numbered."  Let  us  prove  him 
with  regard  to  the  advantage  of  benevolence.  For  he  hath  said, 
"  God  is  not  unrighteous  to  forget  your  work  and  labor  of  love, 
which  ye  have  showed  toward  his  name,  in  that  3^e  have  minis- 
tered to  the  saints,  and  do  minister."  Let  us  prove  him  in  regard 
to  the  blessedness  of  his  service.  For  he  hath  said,  "  Godliness 
is  profitable  unto  all  things,  having  promise  of  the  life  that  now  is, 
and  of  that  which  is  to  come."  "  Verily  I  say  unto  you,  There 
is  no  man,  that  hath  left  house,  or  parents,  or  brethren,  or  wife, 
or  children,  for  the  kingdom  of  God's  sake,  who  shall  not  receive 
manifold  more  in  this  present  life,  and  in  the  world  to  come  life 
everlasting." 

By  how  many  millions  Juis  all  this  been  proved  !  Yes ;  his  word 
has  been  a  tried  word,  and  it  has  never  failed  in  the  trial,  and 
never  will. 

Let  us  make  the  trial  for  ourselves,  and  set  to  our  seal  that  God 
is  true.  Thus  we  shall  become  his  witnesses  to  others,  and  be  able 
to  say,  "  O  taste  and  see  that  the  Lord  is  good ;  blessed  is  the  man 
that  trusteth  in  him." 


July  25. — "For  Moses  truly  said  unto  the  fathers,  A  prophet  shall  the 
Lord  your  God  raise  up  unto  you  of  your  brethren,  like  unto  me ;  him  shall 
ye  hear  in  all  things  whatsoever  he  shall  say  unto  you.  And  it  shall  come 
to  pass,  that  every  soul  Avhich  will  not  hear  that  prophet  shall  be  destroyed 
from  among  the  people." — Acts,  iii,  22,23, 

There  was  a  remarkable  resemblance  between  Moses  and  the 
Messiah,  which  it  would  be  easy  to  trace.  But  the  likeness  here 
spoken  of  regards  his  ofiice.  Moses  Avas  a  prophet,  a  peculiar 
prophet,  a  pre-eminent  prophet.  He  introduced  and  established 
the  whole  of  the  Jewish  dispensation  with  miracles,  wonders,  and 
signs.  He  was  the  mediator  between  God  and  the  people.  Other 
prophets  received  divine  communications  through  various  me- 
diums; but  he  received  every  thing  from  God  immediately.  "If 
there  be  a  prophet  among  you,  I  the  Lord  will  make  mj-self  known 
unto  him  in  a  vision,  and  will  speak  unto  him  in  a  dream.  My 
servant  Moses  is  not  so,  who  is  faithful  in  all  my  house — with  him 
will  I  speak,  mouth  to  mouth,  even  apparently,  and  not  in  dark 
speeches ;  and  the  similitude  of  the  Lord  shall  he  behold."  But, 
if  "  the  law  was  given  by  Moses,  grace  and  truth  came  by  Jesus 
Christ."  "No  man  hath  seen  God  at  any  time ;  the  only  begotten 
Son,  who  is  in  the  bosom  of  the  Father,  he  hath  declared  him." 
Yea,  in  all  things  he  has  the  pre-eminence.  Moses  was  faithful 
as  a  servant ;  but  Christ  as  a  Son  over  his  own  house.  The  com- 
mission of  Moses  was  confined  to  one  nation ;  but  Christ  is  not 
only  the  glory  of  his  people  Israel,  but  a  light  to  lighten  the  Gen- 
tiles— the  light  of  the  world. 


JULY  25.  47 

Every  office  the  Savior  sustains  requires  a  corresponding  dis- 
position in  those  to  whom  he  is  sent.  As  he  is  a  prophet,  we  are 
commanded  to  "hear  him."  It  cannot  mean  a  mere  hearing. 
Then  many  would  be  safe  who  are  condemned  already.  But  it 
includes  our  believing  his  instructions  with  a  faith  unfeigned,  and 
our  cordial  submission  to  them ;  or,  as  the  apostle  expresses  it, 
our  obeying  from  the  heart  the  form  of  doctrine  delivered  us. 
Blessed  are  they  that  hear  the  word  of  God  and  "keep  it."  If  he 
commands  us  to  lay  up  treasure  in  heaven,  and  we  mind  earthly 
things,  if  he  tells  us  to  deny  ourselves,  and  take  up  our  cross,  and 
follow  him,  and  we  live  to  the  lusts  of  men — if  he  says,  Look  unto 
me,  and  be  ye  saved,  and  we  go  about  to  establish  our  own  riglit- 
eousness — we  do  not  hear  him,  but  despise  and  reject  him.  He 
that  hath  his  commandments,  and  keepclh  them,  he  it  is  that  lovetli  - 
him — and  he  it  is  that  heareth  him. 

We  are  not  only  to  hear  him,  but  to  hear  him  "  in  all  things 
whatsoever  he  shall  say  unto  us."  Some  dislike  the  mysterious 
parts  of  Christianity ;  some  the  humiliating  ;  some  the  practical. 
But  the  only  inquiry  of  a  true  disciple  is,  "  Lord,  what  wilt  thou 
have  me  to  do  ?"  He  will  not  dictate ;  he  will  not  object ;  he  will 
not  prefer — but  say,  "I  esteem  all  thy  commandments  concerning 
all  things  to  be  right,  and  I  hate  every  false  way."  The  test  of 
real  obedience  is,  to  "  do  all  things  without  murmurings  and  dis- 
putings." 

Nothwithstanding  our  duty  and  our  rsj^onsibility,  it  is  here 
supposed  that  some  "  will  not  hear  this  prophet."  This  is  a  sad 
intimation,  and  we  might  wonder  at  the  fact.  But  the  depravity 
of  human  nature  will  account  for  it,  and  all  history  confirms  it. 
Some  ridicule  and  oppose.  Many  never  attend  the  means  of  grace- 
Numbers  have  only  "a  form  of  knowledge;"  and  others,  only  "a 
form  of  godliness,"  while  denying  the  power  thereof. 

And  to  what  are  they  e*^posed  '?  "  It  shall  come  to  pass  that 
every  soul  that  will  not  hear  that  prophet  shall  be  destroyed  from 
among  the  people."  Mark  the  impartiality  of  the  sentence, "  every 
soul."  The  refusers  may  be  many ;  and  they  may  diifer  from 
each  otlier.  But  though  each  may  turn  to  his  own  way,  all  are 
going  astray.  There  is  only  one  path  of  life,  but  there  are  many 
avenues  to  death.  And  it  matters  not  what  our  particular  cha- 
racter is,  whether  profligate  or  formalist,  Pharisee  or  hypocrite — he 
that  believeth  not  shall  be  damned — and  without  holiness  no  man 
shall  see  the  Lord.  See  the  nature  of  the  doom,  "  shall  be  cut 
off."  This  is  not  correction,  but  excision ;  not,  however,  annihila- 
tion—this would  be  a  privilege.  They  shall  seek  death  but  they 
shall  not  find  it.  In  vain  will  they  ask  the  rocks  to  fall  on  them, 
and  the  mountains  to  cover  them.  The  penalty  is  not  the  loss  of 
their  being,  but  of  their  happiness  and  of  their  hope  ;  the  destruc- 
tion of  body  and  soul  for  ever.  Observe  the  dreadfulness  of  the 
aggravation,  "  from  among  the  people."  They  are  intermixed 
now,  and  some  of  them  very  peculiarly.  They  attend  in  the  same 
sanctuary  ;  they  live  under  the  same  roof;  they  are  united  by  the 
ties  of  friendship  and  of  blood.  But  their  privileged  situation  and 
condition  only  evinced  ?nd  increased  their  depravity.    "  Let  favor 


48  JULY  26. 

be  showed  to  the  wicked,  yet  will  he  not  learn  righteousness ;  in 
the  land  of  uprightness  will  he  deal  unjustly ;  and  will  not  behold 
the  majesty  of  the  Lord."  Their  present  advantages,  therefore, 
will  afford  them  no  security.  Neither  will  they  be  able  to  retain 
them.  The  wicked  shall  not  stand  in  the  judgment,  nor  sinners 
in  the  congregation  of  the  righteous.  But  severed  from  the  just, 
they  will  be  led  forth  with  the  workers  of  iniquity ;  and  carry 
away  with  them  into  the  place  of  torment  only  the  remembrance 
and  the  guilt  of  all  they  neglected  and  abused  here. 

See,  then,  that  ye  refuse  not  him  that  speaketh  ;  for  if  they  es- 
caped not  who  refused  him  that  spake  on  earth,  how  much  more 
shall  not  we  escape,  if  we  turn  away  from  him  that  speaketh 

FROM  HEAVEN  ?" 


July  2fi.— "  The  kingdom  of  heaven  is  like  unto  treasure  hid  in  a  field  ;  the 
which,  when  a  man  hath  found,  he  hideth,  and  for  joy  thereof  goeth  and  sell- 
eth  all  that  he  hath,  and  buyeth  that  held."— Matt,  xiii,  44. 

How  well  may  the  Savior  call  the  Gospel  a  treasure!  The 
tongue  of  an  angel  could  not  describe  its  value  and  preciousness. 
It  meets  and  relieves  every  want  of  the  sc-ul.  It  blesses  us  with 
all  spiritual  blessings.  It  is  the  true  riches ;  unsearchable  riches 
— durable  riches.  It  profits  in  the  day  of  wrath.  It  delivers  from 
death.     It  ennobles  in  the  world  to  come. 

A  man  may  Jind  a  treasure  hid  in  a  field,  by  accident,  or  by 
search.  There  is  nothing  casual  in  the  salvation  of  a  sinner,  as 
to  God ;  but  as  to  himself]  the  event  may  be  wholly  undesigned, 
and  unlooked  for.  He  may  have  been  seeking,  but  not  for  this 
object ;  like  Saul,  who  was  searching  when  Samuel  met  him  ;  but 
it  was  for  his  father's  asses,  and  not  for  the  kingdom.  Thus  the 
Lord  is  found  of  them  that  sought  him  not ;  and  asked  not  for  him. 
Matthew  was  sitting  at  the  receipt  of  custom  when  the  Savior 
said.  Follow  me.  Saul  was  in  a  journey  of  iniquity,  when  the 
Savior  appeared  to  him  in  the  way,  and  called  him  by  his  grace. 
Some  have  gone  to  the  house  of  God,  from  mere  custom,  or  cu- 
riosity, or  a  design  to  ridicule ;  but  have  returned  to  pray,  and 
liave  said,  what  wilt  thou  have  me  to  do  ?  But,  says  Henry,  though 
he  is  sometimes  found  of  them  that  seek  him  not,  he  is  always 
found  of  them  that  seek  him.  This  was  the  case  with  Cornelius. 
He  was  a  devout  man,  and  feared  God,  with  all  his  house ;  pray- 
ing and  giving  alms  always,  when  Peter  was  sent  to  tell  him  words 
by  which  he  was  to  be  saved.  Nathanael  had  retired  beneath 
the  fig-tree,  to  read  and  reflect,  and  pray,  when  the  Savior  took 
knowledge  of  him,  and  said.  Thou  shalt  see  greater  things  than 
these.  And  there  are  those  now,  who  are  awakened,  rather  than 
enlightened:  they  feel  their  spiritual  wants,  and  are  using  the 
means  of  grace.  And  whatever  ignorance  or  legality  mixes  with 
their  efforts,  they  are  in  the  search,  and  shall  find.  He  w^ho  has 
touched  the  heart,  and  turned  it  from  the  world,  will  fulfil  the  de- 
sire of  them  that  fear  him ;  he  also  will  hear  their  cry,  and  will 
save  them.  Then  shall  we  know,  if  we  follow  on  to  know,  the 
Lord. 


JULY  26.  49 

The  emotions  of  the  fnder  are  naturally  portrayed.  First,  when 
he  hath  found  the  treasure  he  hideth  it.  When  we  are  anxious 
to  secure  a  thing,  we  conceal  it.  The  way  therefore  is  here  used 
for  the  end  ;  and  hiding  refers  not  to  secrecy,  but  safety.  The 
allusion  is  to  that  holy  jealousy  recommended  by  the  apostle, 
when  he  says — Let  us  therefore  fear,  lest  a  promise  being  left  us 
of  entering  into  his  rest,  any  of  us  should  seem  to  come  short  of 
it ;  looking  diligently,  lest  any  man  fail  of  the  grace  of  God.  To 
that  trembling  at  God's  word — when  we  are  more  affected  with 
the  inviting,  than  with  the  awful  parts.  To  that  solicitude  to  ob- 
tain which  always  genders  apprehension.  Oh !  how  shall  I  make 
all  this  my  own  !  Oh  !  if  I  should  miss,  or  lose !  What  must  I  do 
to  be  saved  ? 

Secondly.  He  feels  joy  thereof.  Not  that  firm  and  glorious 
joy  which  arises  in  the  established  Christian,  from  a  conscious- 
ness of  possession,  and  who  can  say,  I  know  that  my  Redeemer 
liveth  :  but  the  joy  that  results  from  discovery  of  the  reality,  the 
excellency,  the  suitableness,  the  all-sufficiency,  the  attainableness 
of  the  blessing ;  and  is  called.  Rejoicing  in  hope.  The  patient,  with 
the  disease  yet  oppressing  him,  cannot  feel  at  ease ;  but  he  is  glad- 
dened, even  on  the  brink  of  the  grave,  when  he  hears  of  the  arri- 
val -^f  a  physician,  bringing  with  him  a  remedy  that  was  never 
applied  in  vain. 

Thirdly.  He  goeth — for  now^  it  is  impossible  for  him,  like  many, 
to  sit  still — and  selleth  all  that  he  hath,  and  buyeth  the  field. 
That  is — he  is  fully  determined  to  submit  to  the  cost  of  procuring 
it,  whatever  it  may  be.  W^e  can  offer  no  equivalency  for  the  pos- 
session :  nor  is  this  the  meaning  of  the  word  so  often  emplo3^ed  in 
this  connexion.  In  this  way,  were  we  to  buy,  it  would  be  with- 
out money,  and  without  price.  But  the  meaning  is  simply  e.r- 
change ;  as,  in  buying,  we  part  with  something  to  gain  some- 
thing. Hereby,  we  show  our  estimation;  for  wliat  stronger 
proof  can  we  give  of  our  valuation  of  an  object,  than  parting  v/ith 
all  we  have  for  the  sake  of  it  ?  And  the  case  here  is  such,  that  we 
must  make  a  choice,  and  a  sacrifice,  to  evince  our  preference,  and 
attain  our  desire.  Some  things  must  be  absolutely  given  up. 
Some,  conditionally.  And  all,  as  to  supreme  regard  and  depen- 
dence. Are  we  willing,  then,  to  part  with  our  sins?  All  our  sins? 
Even  our  bosom  lusts?  The  right  hand?  The  right  eye?  Are  we 
willing  to  part  with  our  own  wisdom  ?  not  leaning  to  our  own  un- 
derstanding, but  receiving  the  kingdom  of  God  as  little  children, 
and  becoming  fools  that  we  may  be  w^ise?  Are  we  willing  to  part 
with  self-righteousness?  not  with  the  practice  of  obedience,  mo- 
rality, and  good  works ;  but  only  the  substitution  of  them  in  the 
room  of  the  Savior,  and  reliance  on  them  for  our  acceptance  be- 
fore God,  and  the  pleading  them  as  a  title  to  heaven —instead  of 
saying.  In  the  Lord  have  I  righteousness  and  strength  ?  Are  we 
willing  to  part  with  the  world  ?  The  promises  of  superiors  ?  The 
applause  of  companions  ?  The  smiles  of  friends  ?  The  ties  of  the 
dearest  relations  ?  For  "  he  that  loveth  father  or  mother  more 
than  me,  is  not  worthy  of  me." 

This  is  a  hard  saying.     But  every  thing  requires  sacrifice,  and 


50  JULY  27, 

every  thing  in  proportion  to  the  importance  of  the  attainment. 
And  we  are  more  than  indemnified,  for  all  we  suffer  or  lose. 
"  Verily  I  say  unto  you,  there  is  no  man,  that  hath  left  house,  or 
parents,  or  brethren,  or  wife,  or  children,  for  the  kingdom  of  God's 
sake,  who  shall  not  receive  manifold  more  in  this  present  time, 
and  in  the  world  to  come  life  everlasting." 


July  27. — "  This  grace  wherein  we  stand." — Romans,  v,  2. 

What  is  this  state  ?  And  what  is  this  standing  ?  The  stale  is  a 
state  of  grace  ;  and  means,  the  privileged  condition  in  which  all 
Christians  are  found,  though  they  were  by  nature  children  of 
wrath,  even  as  others.  It  is  expressed  by  our  apostle,  in  the  pre- 
ceding words — Being  justified  by  faith,  we  have  peace  with  God, 
through  our  Lord  Jesus  Christ ;  by  whom  also  we  have  access  by 
faith  into  this  grace. 

It  may  well  be  called  this  grace ;  for  it  only  flows  from,  and 
only  proclaims,  the  exceeding  riches  of  his  grace  in  his  kindness 
toward  us,  by  Christ  Jesus.  How  dreadful  it  is  to  have  God  for 
our  adversary !  He,  in  whom  we  live  !  He  who  is  about  our 
path,  and  our  lying  down  !  He,  on  whose  side  all  creatures  rise 
up,  and  range  themselves !  He  whose  look  is  death,  and  whose 
frown  is  Hell !  What  were  our  alarms,  when  we  began  to  disco- 
ver our  danger,  and  conscience  induced  to  cry,  "What  must  I  do 
to  be  saved?"  And  when  we  saw  the  storm  was  passing  off; 
when  we  were  told  that  the  dreadful  breach  was  made  up  ;  when 
we  believed  that  God  was  pacified  toward  us  for  all  that  we  had 
done — what  were  our  feelings  then,  but  life  from  the  dead  ?  And 
in  that  day  we  said,  "  O  Lord  I  will  praise  thee ;  thou  wast  angry 
with  me,  thine  anger  is  turned  away,  and  thou  comfortest  me." 

But  we  may  be  reconciled  to  another,  so  as  to  be  forgiven,  and 
not  be  admitted  into  the  intimacies  of  friendship.  After  Absalom 
was,  through  the  intercession  of  Joab,  allowed  to  return  to  Jeru- 
salem, two  years  elapsed  before  he  was  allowed  to  see  the  king's 
face.  But  God  favors  us  with  the  most  familiar  intercourse  and 
communion.  We  come  boldly  to  the  Throne  of  Grace ;  and  in 
every  thing,  by  prayer  and  supplication,  make  known  our  requests. 
We  dwell  in  his  house.  We  eat  at  his  table.  We  walk  Math 
God,  We  lean  on  his  arm,  and  on  his  bosom.  He  honors  us 
with  his  confidence,  and  trusts  us  with  his  secrets.  He  allows  us 
to  put  him  in  remembrance,  and  plead  with  him  ;  and  say — can 
his  condescension  go  further?  Concerning  the  work  of  my  hands, 
command  ye  me.  This  grace  takes  in,  also,  approbation  and  com- 
placency. He  takes  pleasure  in  them  that  fear  him.  He  rests  in 
liis  love.  He  joys  over  them  with  singing.  They  are  his  chil- 
dren, his  bride,  his  jewels,  his  glory.  And  as  their  persons,  so 
their  services  are  accepted  in  the  Beloved.  Poor  as  they  are,  he 
smiles  upon  them.  Their  prayer  is  his  delight ;  and  their  alms 
are  the  odour  of  a  sweet  smell.  He  views  tlieir  motive,  and  passes 
by  their  mistakes.  He  regards  their  wish  and  design  ;  and  says, 
in  their  failures,  "  It  is  well  that  it  was  in  thy  heart." 
Hence  follows  sympathy  and  compassion.    What  is  done  to 


JULY  28.  51 

them,  he  resents  as  a  personal  injury  :  for  he  that  toiicheth  them, 
toucheth  the  apple  of  his  eye.  In  all  their  affliction,  he  is  afflicted. 
And  though  he  corrects  them,  it  is  for  their  profit.  He  takes  the 
rod  with  reluctance,  and  he  lays  it  aside  with  pleasure.  He  can- 
not withstand  their  yielding  and  tears.  Is  Ephraim  my  dear  son ; 
is  he  a  pleasant  child  ?  For  since  I  spake  against  him,  I  do  ear- 
nestly remember  him  still. 

"  So  fathers  their  young  sons  chastise,       1      "  The  children  weep  beneath  the  smart, 
"  WitL  gentle  hand  and  melting  eyes  ;       \      "  And  move  tlie  pity  of  the  heart." 

In  this  grace,  they  stand.  Standing,  here,  intends  firmness, 
stability,  permanence.  This  is  sometimes  opposed  to  condemna- 
tion— If  Thou,  Lord,  shouldest  mark  iniquity,  O  Lord,  who  shall 
stand?  To  which  we  may  answer — No  one  that  appeals  to  his 
own  obedience;  but  every  one  that  is  found  in  Christ:  for  there 
is  no  condemnation  to  them  that  are  in  him.  For  loho  is  he  that 
condemneth  ?  It  is  Christ  that  died,  yea,  rather,  thai  is  risen 
again ;  who  is  even  at  the  right  hand  of  God,  who  also  maketh 
intercession  for  us.  Hence,  without  presumption,  they  may  ex- 
claim, 

"  Bold  shall  I  stand  in  that  great  day,  I  "  While,  through  his  blood,  absolved  I  am, 

"  For  who  aught  to  my  charge  shall  lay?        [  "  From  sin's  tiemendous  curse  and  shame  1" 

Sometimes  it  is  also  opposed  to  defeat.  Take  to  you  the  whole 
armor  of  God — that  ye  may  stand  in  the  evil  day  ;  and,  having 
done  all,  may  stand.  And  of  this,  they  may  be  assured;  for 
whatever  disproportion  there  is  between  them  and  their  enemies, 
the  worm  Jacob  shall  thrash  the  mountains.  Some  warriors  have 
barely  overcome ;  another  such  victory  would  have  almost  ruined 
them;  but  a  Christian,  having  vanquished  all  his  adversaries, 
stands  with  his  feet  on  their  necks ;  and  is  ready  to  engage  as 
many  more — Yea,  in  all  these  things  we  are  more  than  conquer- 
ors, through  him  that  loved  us. 

The  more  privileged  any  condition  is,  the  more  anxieties  does 
it  awaken.  It  is  easy,  therefore,  to  imagine  what  a  Christian 
must  feel,  if  he  apprehended  any  uncertainty  as  to  the  state  he  is 
in.  But  that  state  is  as  safe  as  it  is  blessed.  "  For  I  am  persuaded, 
that  neither  death,  nor  life,  nor  angels,  nor  principahties,  nor 
powers,  nor  things  to  come,  nor  height,  nor  depth,  nor  any  other 
creature,  shall  be  able  to  separate  us  from  the  love  of  God,  which 
is  in  Christ  Jesus  our  Lord," 

"  Arise,  my  soul,  my  joj'ful  powers,  I  "  He  raised  me  from  the  deeps  of  sin, 

"  And  triumph  in  my  God  |  "  The  gates  of  gaping  hell ; 

•  Awake,  my  voice,  and  loud  proclaim,  I  "  And  fixed  my  standing  more  secure 

"  His  ^ZonVjus  grace  abroad.  |  "  Than 'twas  before  1  fell." 


July  28.— "Let  the  heart  of  them  rejoice  that  seek  the  Lord."— 1  Chro- 
nicles, xvi,  10. 

—And  yet  many  believe,  or  pretend  to  believe,  that  religion  is 
a  joyless  thing  ! 

The  heart  has  very  little,  if  any,  share  in  other  enjoyments. 
Tliese  delights  only  gratify  the  appetites,  and  strike  the  senses, 
and  chaim  the  imagination.  But  where  is  the  heart?  Even  in 
laughter  the  heart  is  sorrowful ;  and  the  end  of  that  mirth  is  hea- 
viness.    Tn  relisrion  the  heart  finds  relief,  repose,  satisfaction,  joy. 


52  JULY  28. 

Yes,  "  the  heart  of  those  wlio  are  fully  assured  of  their  condition ; 
who  have  already  attained,  or  have  far  advanced  in  the  divine 
life."  Nay — says  the  prophet — Let  the  heart  of  them  rejoice  that 
seek  the  Lord.    And  there  are  three  reasons  for  this. 

First.  Because  it  is  an  evidence  of  grace.  They  may  draw  a 
conclusion  against  themselves,  and  refuse  to  be  comforted  ;  but  no 
man  can  seek  to  know,  and  enjoy,  and  serve,  and  resemble  God, 
from  mere  nature.  Actions  may  not  indicate  the  state  of  the  mind ; 
but  desires  spring  from  it.  We  may  be  forced  to  do  ;  but  we  can- 
not be  compelled  to  .prefer,  and  to  choose. 

Secondly.  Because  their  success  is  sure.  This  is  the  case  in 
no  other  pursuit.  In  the  fields  of  worldly  labor  we  may  spend 
our  strength  for  nought,  and  in  vain.  A  rival  may  bear  off  from 
us  a  prize,  which  we  have  long  been  chasing,  and  at  the  very  mo- 
ment we  are  seizing  it.  The  cup  of  enjoyment,  filled  with  eager 
hope,  is  often  dashed  to  the  ground  from  the  very  lip  that  touches 
it.  But  their  heart  shall  live  that  seek  God.  He  that  goeth  forth 
and  weepeth^,  bearing  precious  seed,  shall  doubtless  return  again 
with  rejoicing,  bringing  his  sheaves  with  him.  Blessed  are  they 
that  do  hunger  and  thirst  after  righteousness,  for  they  shall  be 
filled.  Is  their  unfaithfulness  with  God  ?  Did  he  ever  say  to  the 
seed  of  Jacob,  Seek  ye  me  in  vain  ! 

Thirdly.  Because,  when  they  have  found,  their  aim  and  their 
wish  in  seeking  are  fully  answered.  All  they  can  desire  is  trea- 
sured up  in  Him :  and  they  that  seek  the  Lord,  shall  not  want 
any  good  thing.  As  to  success  in  other  cases,  the  wise  man  tells 
us.  All  is  vanity  and  vexation  of  spirit — vexation,  if  we  miss  ;  and 
vanity,  if  we  gain.  To  one  of  these  alternatives  we  are  inevita- 
bly subjected.  We  must  be  disappointed,  either  in  acquiring 
them — and  this  is  often  the  case,  or  in  possessing  them — and 
this  is  always  the  case. 

*'  In  vain  we  seek  a  heav'n  below  the  sky ; 

"  The  world  has  false,  l»iU  flattering  charms : 
"  Its  distant  joys  show  big  in  our  esteem, 
'*  But  lessen  still,  as  they  draw  near  tlie  eye  : 

"  In  our  embrace  the  visions  die, 
"  And  when  we  grasp  the  airy  forn>s, 

"  We  lose  the  pleasing  dream." 

But  while  every  thing  earthly  falls  short  of  hope,  it  is  not  pos- 
sible to  form  an  expectation  adequate  to  the  riches  of  the  glory  of 
the  inheritance  in  the  saints.  W^hat  is  it  to  have  God  himself  for 
our  portion  and  exceeding  joy  !  To  be  blessed  with  all  spiritual 
blessings  in  heavenly  places  in  Christ !  To  realize  a  happiness 
that  solitude  increases,  that  trouble  improves,  that  death  perfects  ! 
As  it  is  written,  Eye  hath  not  seen,  nor  ear  heard,  nor  have  en- 
tered into  the  heart  of  man  the  things  which  God  hath  prepared 
for  them  that  love  him. 

While  thus  the  heart  of  them  that  seek  him  should  rejoice,  the 
heart  of  others  should  be  induced  to  seek  him.  At  present  he  is 
not  far  from  any  one  of  you.  He  is  even  invit^ig  you  to  seek 
liim.  But,  yet  a  little  while,  and  if  you  seek  him,  it  will  be  too 
late.  Therefore,  seek  ye  the  Lord  while  he  may  be  found  j  and 
call  ye  upon  him  while  he  is  near. 


JULY  29.  SS 

JcLY  29.—"  To  whom  he  showed  himself  alive  after  his  passion."— Acts,  i,a. 

How  much  Avill  eternity  reveal  to  our  astonished  minds  !  and 

in  reference  to  a  thousand  things,  we  may  safely  follow  the  advice 

of  the  Poet— 

"  Wait  the  great  teacher,  Death  ;  and  God  adore." 

The  Scripture  is  given  to  establish  our  faith,  and  comfort  our 
hearts,  and  sanctify  our  lives  ;  but  not  to  amuse  us  and  to  gratify 
onr  curiosity.  Our  Savior  rose  from  the  dead,  and  ascended  into 
heaven-  but  between  these  events  there  elapsed  a  considerable 
portion  of  time.  During  these  intervening  weeks,  where  was  he  ? 
And  how  employed  ?  One  thing  only  we  know-that  he  frequently 
showed  himself  to  his  disciples.     The  fact  cannot  be  qi^estioned 

But  what  purposes  were  these  intermediate  appearances  intended 
to  answer  '2  The  Lord  does  not  always  give  an  account  of  any  ol 
his  matters  ;  and  we  ought  to  be  peculiarly  cautious  in  assigning 
reasons  for  his  conduct,.who  says,  "  My  ways  are  not  your  ways 
and  my  thoughts  are  not  your  thoughts."    \\e  cannot  however, 

^^L!.ThaT^they  were  the  accomplishment  of  his  word.  He  had 
<;aid  "  Ye  now  have  sorrow  ;  but  I  will  see  you  again,  and^your 
hearts  shall  rejoice  ;  and  your  joy  no  man  taketh  from  you.  •  1 
will  not  leave  you  comfortless,  I  will  come  to  you.  \  et  a  httle 
while  and  the  world  seeth  me  no  more  ;  but  ye  see  me.  Now 
though  these  declarations  extend  to  his  final  coming  to  judgment 
and  his  advent  in  the  gifts  and  graces  of  the  Holy  Ghost ;  yet 
they  more  immediately  ensure  his  manifestation  of  himself  be- 
tween his  resurrection  tnd  his  glory.  And  if  the  disciples  under- 
wood it  not  at  the  time,  the  meaning  would  be  explained  by  the 
verification.  And  they  would  see  how  well  they  might  in  every 
other  case  rely  upon  his  promise.  ,,■,-,   r 

_They  were  also  to  convince  them  how  fully,  he  had  forgiven 
them  and  thus  gain  the  confidence  of  their  hearts.  For  they  had 
Sed  very  unworthily.  After  all  he  had  done  for  them,  and 
their  own  p/ofessions  of  attachment,  when  the  hour  of  trial  came, 
they  all  forsook  him  and  fled.  How  much  he  felt  their  defection 
we  learn  from  his  complaint,  "  I  looked  for  some  to  take  pity  and 
there  was  none  ;  and  for  comforters,  and  I  found  none."  And  their 
own  consciences  upbraided  and  condemned  them  for  their  vile- 
ness  And  therefore  had  he  gone  away  to  heaven,  and  they  had 
not  seen  him.  they  would  have  feared  his  resentment  and  displea- 
sure—but he 'appeared  to  them  again  and  again  ;  and  always  witn 
kindness  in  his  looks,  and  peace  on  his  lips ;  and  at  last,  laying 
his  hands  on  them,  he  was  taken  up  to  heaven  in  the  very  act  of 
blessing  them-thus  telling  them  that  he  had  the  same  hean  as 
ever,  aiid  was  more  than  pacified  toward  them  after  all  that  they 

^— They  were  also  to  evince  the  certainty  of  his  resurrection. 
The  importance  of  this  event  rendered  it  necessary  that  it  should 
be  placed  beyond  the  possibility  of  all  reasonable  doubt.  Ine 
disciples  were  not  eagerly  credulous  of  the  fact,  but  slow  of  heart 
to  believe  ;  and  their  diffidence  has  been  overruled  to  confirm  our 


54  JULY  29. 

faith.  For  they  required  and  obtained  every  kind  and  degree  of 
proof.  And  these  deponents  were  many.  And  were  eye  and  ear 
witnesses.  And  even  handled  the  word  of  Life.  And  did  eat 
and  drink  with  him.  And  for  a  length  of  time.  And  in  cases  of 
a  most  peculiar  nature.  They  could  not  be  mistaken  j  and  ue 
cannot  be  deceived.  He  is  risen  indeed,  and  therefore  he  is  the 
Son  of  God  ;  and  we  are  not  in  our  sins,  and  the  dead  in  Christ  are 
not  perished  ;  and  because  he  lives  we  shall  live  also. 

— They  were  also  to  impart  information  on  subjects  not  touch- 
ed, or  only  hinted  at  before  :  because  the  disciples  were  not  able 
to  bear  them  ;  and  the  proper  hour  was  not  yet  come.  And 
therefore  the  sacred  historian  says,  that  he  not  only  showed  him- 
self alive  after  his  passion,  by  many  infallible  proofs,  being  seen 
of  them  forty  days,  but  also  spake  to  them  of  things  pertaining  to 
the  kingdom  of  God.  And  this  led  them  to  think  so  differently 
of  this  kingdom  from  what  they  had  done  before,  and  to  wait  by 
prayer  for  its  coming  in  righteousness,  peace,  and  joy  in  the 
Holy  Ghost. 

But  when  he  said,  I  am  no  more  in  tliis  worM  ;  and,  also,  Lo  ! 
I  am  with  you  always,  even  unto  the  end  of  the  world :  and  wiien 
he  said,  "  He  that  hath  my  commandments,  and  keepeth  them,  he 
il  is  that  loveth  me  ;  and  he  that  loveth  me  shall  be  loved  of  my 
Father,  and  I  will  love  him,  and  will  manifest  myself  to  him." 
Surely  he  intended  a  manifestation  beyond  his  appearance,  be- 
tween his  grave  and  his  glory.  And  this  we  ourselves  may  hope 
to  claim.  But  how  is  it  that  he  will  manifest  himself  unto  us, 
and  not  unto  the  world  ?  We  disclaim  all  pretensions  to  personal 
manifestations.  Some  have  contended  for  these ;  and,  like  Colo- 
nel Gardiner,  have  believed  that  they  corporally  saw  him.  But 
surely  this  was  mistaking  a  lively  impression  on  the  mind  for  a 
reality.  The  case  speaks  for  itself  Being  embodied,  he  coula 
render  himself  visible ;  but  then  it  would  be  a  true  representation  j 
we  should  see  him  as  he  is.  And  accordingly  Saul  saw  him, 
when  he  appeared  to  him  in  his  way  to  Damascus,  with  a  body 
glorious  above  the  brightness  of  the  sun.  .But  these  good  people 
always  see  him  as  he  is  not — they  always  see  him  bleeding  on  the 
cross — but  he  is  not  there — he  dieth  no  more,  death  hath  no  more 
dominion  over  him.     We  need  no  sensible  appearance. 

— But  there  is  a  spiritual  manifestation  absolutely  necessary. 
Paul  experienced  this,  or  the  outward  vision  would  have  been  of 
little  avail :  "  It  pleased  God,"  says  he,  "lo  reveal  his  Son  in  me." 
And  our  Savior  himself  said,  He  that  seeth  the  Son,  and  believeth 
on  him,  hath  everlasting  life.  It  is  a  perception,  by  faith,  of  his 
glory,  so  as  to  induce  us  to  love  him,  and  trust  in  him,  and  follow 
him. 

— There  are  also  special  manifestations  of  himself  (we  mean  as 
to  clearness  and  enjoyment)  occasionally  experienced  by  his  peo- 
ple ;  and  which  excite  them  to  exclaim,  "  This  is  none  other  but 
the  House  of  God,  an.d  this  is  the  Gate  of  Heaven."  Thesefare 
not  their  food,  but  cordials.  They  are  regulated  by  their  condi- 
tion and  exigencies.  But  though  they  are  limited,  as  to  num- 
ber and  degree,  they  are  most  desirable  and  valuable.     They 


JULY  30.  65 

make  us  better  acquainted  with  heaven,  than  all  the  descriptions 
in  the  world.  And  they  make  us  long  after  a  state — in  which  his 
servants  shall  serve  Him  ;  and  they  shall  see  his  face — "  And  so 
shall  they  be  for  ever  with  the  Lord." 


July  30. — "  This  is  now  the  third  time  that  Jesus  showed  himself  to  his 
disciples  after  that  he  was  riseu  from  the  dead." — John,  xxi,  14. 

Not  the  third  time  in  succession — for  he  had  appeared  before 
this  to  the  women,  and  to  Cephas,  and  to  James,  and  to  the  two 
disciples  going  to  Emmaus.  But  third  time  in  kind ;  i.  e.,  the 
third  time  when  the  disciples  were  together. 

— "  And  on  this  wise  showed  he  himself."  The  place  was,  "  the 
sea  of  Tiberias,"  called,  also,  the  lake  of  Gennesserat,  and  the 
lake  of  Galilee.  We  should  like  to  visit  this  sea,  whose  surface 
and  whose  shores  so  often  felt  the  presence,  and  witnessed  the 
miracles  of  the  Son  of  God. 

— The  favored  party  were  "  Simon  Peter,  and  Thomas,  called 
Didymus" — he  had  lost  much  by  his  absence  before,  but  now  he 
keeps  close  to  his  brethren — "  and  Nathanael,  of  Cana  in  Galilee" 
— we  thought  well  of  him  from  the  beginning  ;  for  though  at  first 
he  had  some  infirmities,  he  was  open  to  conviction,  and  loved  re- 
tirement ;  and  he  who  saw  him  under  the  fig-tree  assured  him  that 
he  should  see  greater  things  than  these — "  and  the  sons  of  Zebe- 
dee,"  John  and  James — "  and  two  other  of  his  disciples" — who  are 
not  named.  But  it  may  be  asked.  How  came  the  disciples  here, 
seeing  when  he  rose  from  the  dead  they  were  (unless,  perhaps, 
Nathanael)  at  Jerusalem  ?  The  Savior  had  said,  "  The  hour  co- 
meth,  and  now  is,  when  ye  shall  be  scattered  every  one  to  his 
own  ;"  and  it  is  said,  "  Then  the  disciples  went  away  again  unto 
their  own  home."  This  was  the  effect  of  fear.  But  though  fear 
made  them  flee,  yet  their  repairing  down  into  Galilee  was  enjoin- 
ed them  by  the  angel  who  appeared  to  Mary  Magdalene  and  the 
other  Mary.  And  Jesus  himself  had  said,  before  his  death,  "  After 
I  am  risen,  I  will  go  before  you  into  Galilee."  They  believed  his 
word  ;  and  obeyed,  and  he  was  faithful  that  had  promised. 

— But  how  did  he  find  them  engaged  7  "  Simon  Peter,"  who 
had  a  house  of  his  own,  and  perhaps  had  retained  the  implements 
of  his  business,  "  saith  unto  them,  I  go  a  fishing.  They  say  unto 
hull,  We  also  go  with  thee."  This  was  not,  as  some  imagine, 
blamable ;  as  if  they  ought  to  have  remained  fasting  and  praying  j 
or  as  if  this  exertion  was  the  effect  of  their  despondency,  with  re- 
gard to  his  appearance,  and  his  care  to  provide  for  them.  We 
are  persuaded  they  acted  commendably.  It  showed  their  humi- 
lity— that,  though  advanced,  they  were  not  elated,  nor  ashamed 
of  their  former  engagement ;  and  their  wish — not  to  be  burden- 
some to  any,  if  they  could  supply  their  OAvn  wants,  and  with  qui- 
etness work,  and  eat  their  own  bread  ;  and  also  their  diligence — 
in  redeeming  their  time,  and  not  waiting  for  him  in  idleness.  And 
he  appeared  to  them,  though  not  engaged  in  a  religious  exercise, 
but  in  a  secular,  honest  calling ;  as  the  angels  had  appeared  to 
the  shepherds,  when  keeping  their  flocks  by  night.    And  if  he 


56  JTTLY  31. 

came  to  any  of  us,  by  death,  how  much  better  would  it  be  for 
him  to  find  us  active,  in  tulfilhng  the  duties  -of  a  useful  station, 
than  telling  our  beads,  or  kneeling  before  a  skull,  or  a  crucifix,  in 
a  cell !  V^  hen  Elijah  was  consciously  waiting  for  the  chariot  that 
was  to  carry  him  to  heaven,  what  did  he?  Retire  to  fast  and  pray  ? 
No  ;  but  he  continued  talking  with  his  pupil  and  successor,  for 
his  improvement — determined  to  be  useful  to  the  last,  and  to  live 
as  long  as  he  breathed.  And  blessed  is  that  servant,  whom  his 
Lord,  when  he  cometh,  shall  find  so  doing. 

— But  "  that  night  they  caught  nothing."  Though,  in  an  ordi- 
nary way,  the  hand  of  the  diligent  maketh  rich,  yet  this  rule  has 
its  exceptions ;  and  these  should  be  sufficient  to  teach  us  that  the 
blessing  of  the  Lord,  it  maketh  rich ;  and  that,  except  the  Lord 
build  the  house,  they  labor  in  vain  that  build  it.  The  race  is  not 
always  to  the  swift,  nor  the  battle  to  the  strong.  Men,  and  even 
good  men,  may  for  a  while  be  baffled  in  their  efforts — to  teach 
them  the  lesson  of  dependence  upon  Providence ;  and  to  keep 
them,  when  success  cometh,  from  sacrificing  to  their  own  net,  and 
burning  incense  to  their  own  drag,  as  if  by  these  their  portion  had 
been  made  plenteous. 

— He  loves  to  astonish,  as  well  as  relieve  his  people  :  he  there- 
fore often  delays  his  appearance,  till  our  hopelessness  has  prepared 
us  for  the  display  of  his  glory  to  the  greatest  advantage.  Weep- 
ing may  endure  for  a  night;  but  joy  cometh  in  the  morning. 
*'  When  the  morning  was  come,  Jesus  stood  on  the  shore."  But 
they  knew  not  that  it  was  Jesus — supposing  him  to  be  some  com- 
mon person,  waiting  their  coming  ashore,  to  purchase  what  they 
had  caught.  And  this  was  the  meaning  of  the  question,  "  Children, 
have  ye  any  meat  ?"  i.  e.  Have  you  succeeded  in  fishing  ?  And 
have  yoii  any  provision  to  dispose  of?  Upon  their  answering 
No,  he  showed  his  omniscience.  He  saw  where  a  shoal  was  ap- 
proaching the  boat,  and  ordered  them  to  cast  the  net  on  the  right 
side  of  the  ship — assuring  them  that  they  should  find.  They  did 
so— and  who  ever  lost  by  obeying  ?  So  signal  was  their  success, 
that  they  were  not  able  to  draw  the  net  for  the  multitude  of  fishes ! 

— Thus  good  men  sometimes  see  their  affairs,  after  many  a 
fruitless  struggle,  taking  a  favorable  turn,  and  every  thing  suc- 
ceeding beyond  their  expectation.  At  evening  tide  it  shall  be 
light.  "  It  is  vain  for  you  to  rise  up  early,  to  sit  up  late,  to  eat 
the  bread  of  sorrows :  for  so  he  giveth  his  beloved  sleep."  Wc 
shall  look  at  this  narrative  again. 


July  31.— "  And  on  this  wise  showed  he  himself."— John,  xxi,  1. 
— We  have  traced  this  appearance  down  to  the  moment  when 
the  disciples  ascertained  who  he  was.  John  recognized  him  first, 
reminded,  as  it  would  appear,  by  a  former  miracle  of  the  same 
kind,  and  on  the  performance  of  which  Peter  had  exclaimed,  De- 
part from  me,  for  I  am  a  sinful  man,  O  Lord.  Yet  Peter  was  not 
at  present  struck  with  the  recollection  himself.  But  no  sooner 
does  John  say  to  him,  "  It  is  the  Lord,"  than  the  ship  can  hold 
him  no  longer ;  but,  girding  himself  with  his  fisher's  coat,  he 


JtJLY  31.  57 

pluiifres  into  tlie  sea  to  reach  him  !  What  rashness  !  Wliat  zeal ! 
How°perfectly  in  character  does  this  man  always  appear !  He 
was  fervent,  but  acted  by  feeling  rather  than  reflection.  He  had 
a  warm  heart.  The  Lord  had  lately  turned  and  looked  upon  him 
in  the  judcrment  hall,  and  he  went  out  and  wept  bitterly.  He  had 
had  much  forgiven,  and  he  loved  much.  The  Savior  had  more 
than  pardoned  his  late  sad  conduct ;  and  had  sent  a  message  to 
him  distinctly  :  "  Go,  tell  my  disciples,,  and  Peter  1"  And  how 
could  he  love  Him  enough  ?  And  love  is  strong  as  death.  Many 
waters  cannot  quench  love,  neither  can  the  floods  drown  it. 

—The  rest  of  the  disciples  followed  slowly,  but  surely,  dragging 
the  net  Had  all  done  like  Peter,  the  fish  had  been  abandoned, 
and  the  vessel  left  to  be  drifted  and  injured,  \\hile  we  admire 
gome  we  must  not  condemn  others.  The  dispositions  and  the 
duties  of  men  are  various  ;  and  while  some  perform  splendid  ac- 
tions, and  excite  notice,  others  go  ploddingly  on  in  the  sober  dis- 
charge of  their  common  calling— but  they  also  have  the  testimony 
that  thev  please  God.  ,  o     tt  *  ^        e 

—What  did  they  find  when  they  came  to  land  ?  A  fire  of 
coals,  and  fish  laid  thereon,  and  bread."  This  was  to  show  that 
he  cared  for  them  ;  that  they  should  be  furnished,  not  only  with 
grace  suflicient  for  them,  but  with  food  convenient  for  them  ;  and 
that  verily  they  should  be  fed.  He  had  reminded  them  of  this  on 
a  former  occasion.  WTien  he  sent  them  forth  on  their  missionary 
excursion  unprovided,  they  had  misgivings  how  they  were  to  be 
supplied— though  they  were  ashamed  to  make  known  their  tears-. 
But  he  who  employed  them  was  bound  to  maintain  them— and 
when  they  returned,  he  said,  "When  I  sent  you  forth  without 
purse  and  scrip,  lacked  ye  any  thing '?  And  they  said,  Nothing. 
"  O  fear  the  Lord,  all  ve  his  saints  ;  for  there  is  no  want  to  them 
that  fear  him  !  The  young  lions  may  lack,  and  sufter  hunger ; 
but  they  that  seek  the  Lord  shall  not  want  for  any  good  thing. 
You  serve  a  kind  Master,  and  the  world  is  his,  and  the  fullness 
thereof-Jehovah-jireh  I  But  we  read,  "  Thou  shalt  eat  the  labor 
of  thine  hand  ;  and  nothing  has  such  a  peculiar  relish  as  what  is 
trained  by  the  blessing  of  God  upon  our  own  endeavors.  He  there- 
fore also  said  unto  them,  "Bring  of  the  fish  which  ye  have  now- 
caught.  Simon  Peter  went  np,  and  drew  the  net  to  land  lull  ol 
great  fishes,  a  hundred  and  fifty  and  three  ;  and  for  all  there  were 
so  many,  yet  was  not  the  net  broken."  And  thus,  while  they 
must  have  marvelled  and  adored  at  what  was  nothing  less  than  a 
miracle,  they  were  not  only  supplied  for  their  immediate  use,  but 
the  sale  of  the  capture  would  pay  their  expenses  back  to  Jerusa- 
lem, and  while  waiting  there  for  the  promise  of  the  Father. 

—Filled  with  reverence  and  awe,  they  seemed  reserved,  and  dis- 
posed to  keep  back.  He  therefore  invited  them  ;  "  Come  and  dme. 
And  none  of  his  disciples  durst  ask  him.  Who  art  thou  ?  knowing 
that  it  was  the  Lord."  But  still  keeping  back,  "  Jesus  then  cometli 
to  them,  "  and  taketh  bread,  and  giveth  them,  and  fish  likewise. 
The  meat  was  ordinary,  and  coarsely  dressed  ;  but  it  was  wdiole- 
some,  and  the  appetite  of  labor  made  it  welcome.  We  do  not  live 
to  eat  but  eat  to  live.    Nature  wants  httle,  and  grace  less.     Luther 


58  AUGUST  1. 

often  dined  upon  a  herring,  and  Junius  on  an  egg.  If  it  be,  as  is 
said,  beneath  a  philosopher  to  be  nice  and  finical  in  his  food,  how 
much  more  is  it  so  in  a  Christian  !  in  a  minister !  Jesus  censured 
Martha,  and  commended  Mary.  The  table  he  spreads  for  us  is 
frugal  and  simple.  It  is  the  world,  the  flesh,  the  devil ;  disease 
and  death  bring  in  the  rest.  No  mention  is  made  of  his  blessing 
the  repast,  but  there  is  no  doubt  but  he  did.  It  was  his  constant 
usage— to  teach  us  to  be  religious  in  our  common  actions ;  and 
that  man  liveth,  not  by  bread  alone,  but  by  every  word  that  pro- 
ceedeth  out  of  the  mouth  of  God. 

But  did  he  actually  partake  of  the  provision  himself  ?  WTiat 
says  Peter  ?  "  He  showed  him  openly  ;  not  to  all  the  people,  but 
unto  witnesses  chosen  before  of  God,  even  to  us  who  did  eat  and 
drink  loith  him  after  he  arose  from  the  dead."  Did  he  rise  with 
the  same  body  that  died  ?  "  Behold,"  said  he,  "my  hands  and  my 
feet,  and  see  that  it  is  I  myself.  Handle  me  and  see  ;  a  spirit  hath 
not  flesh  and  bones,  as  ye  see  me  have."  Did  his  body  undergo 
any  change  before  his  ascension  ?  Will  things  in  a  future  state 
be  possible  that  are  not  necessary  ?  We  know  but  in  part.  And 
the  sacred  writers  prophesy  but  in  part. 

— But  "  Blessed  is  he  that  shall  eat  bread  in  the  kingdom  of 
God."  Let  me  be  one  of  the  number  to  whom  he  shall  say,  "  Ye 
are  they  which  have  continued  with  me  in  my  temptations.  And 
I  appoint  unto  )^ou  a  kingdom,  as  my  Father  hath  appointed  unto 
me  j  that  ye  may  eat  and  drink  at  my  table  in  my  kingdom,  and 
sit  on  thrones,  judging  the  twelve  tribes  of  Israel." 


August  1. — "  So  when  they  had  dined"— John,  xxi,  18. 

— They  did  not,  we  presume,  continue  long  at  table.  Table, 
indeed,  they  had  none.  The  place  was  the  sea-side.  The  viands 
bread  and  fish.  The  fare  dressed  and  served  coarsely.  Yet  part 
of  it  was  miraculously  provided  before  they  landed  ;  and  part  of 
it  supplied  from  the  wonderful  capture  they  had  just  made. 
Here  were  seven  apostles — and  the  Lord  of  angels.  Who,  then, 
would  not  have  been  at  the  homely  meal  ?  who,  having  any  piety, 
or  any  wisdom,  would  not  have  preferred  the  entertainment — 
thus  dignified — however  humble — to  the  sumptuous  feast  of  Bel- 
shazzar,  or  Ahasuerus  ?  Where  there  is  much  provision  for  the 
flesh,  there  is  little  repast  for  the  mind.  And  this  is  commonly 
found  after  the  meal.  It  has  often  been  lamented  that  the  best 
part  of  society  should  be  expected  to  withdraw  as  soon  as  dinner 
is  ended  ;  but  females  may  be  assured,  that  with  few  exceptions, 
they  sustain  no  loss  by  their  removal. 

—But  here,  when  they  had  dined,  discourse  followed,  which 
has  been  deemed  worthy  the  page  of  inspiration,  and  was  written 
for  our  learning  and  admonition.  It  commenced  with  an  inquiry. 
"  Jesus  saith  to  Simon  Peter,  Simon,  son  of  Jonas,  lovest  thou  me 
more  than  these  ?  He  saith  unto  him,  Yea,  Lord  ;  thou  knowest 
that  I  love  thee.  He  saith  unto  him,  Feed  my  lambs.  He  saith 
to  him  again,  the  second  time,  Simon,  son  of  Jonas,  lovest  thou 


AUGUST  1.  59 

me  ?  He  saitli  unto  liim,  Yea,  Lord ;  thou  kiiowest  that  I  love 
thee.  He  saith  unto  him,  Feed  my  sheep.  He  saith  unto  him  tlie 
third  time,  Simon,  son  of  Jonas,  lovest  thou  me?  Peter  was 
grieved  because  he  said  to  him  the  third  time,  Lovest  tliou  me  ? 
And  he  said  unto  him.  Lord  th(ni  knowest  all  things;  thou  know- 
est  that  I  love  thee.     Jesus  said  unto  him,  Feed  my  sheep." 

Tiie  question  was  put  to  Peter  because  of  his  late  conduct.  In- 
stead, therefore,  of  showing  any  pre-eminence  in  him,  it  implied 
his  fall,  and  tended  to  his  humilialion.  This,  and  this  alone,  was 
the  reason  why  our  Lord  thus  freely,  yet  tenderly,  addressed  him 
in  the  presence  of  his  brethren.  It  was  necessary  both  for  his 
sake,  and  for  theii-  sakes. 

The  question  was  first  put  comparative!}^ — Lovest  thou  me  more 
than  these  7  There  is  something  ambiguous  and  equivocal  in  the 
expression.  Did  our  Lord,  by  ihese^  refer  to  the  fish,  the  nets,  the 
boat,  his  present  occupation  and  profit  ?  Doddridge  says  this  is  a 
forced  and  frigid  sense.  But  this  does  not  appear.  By  tliis  call- 
ing, Peter  had  gained  his  subsistence— he  migln  naturally  be  at- 
tached to  it — and  feel  a  degree  of  reluctance  at  leaving  it,  without 
any  other  means  of  support  in  view — and,  as  our  Lord  would  be 
freely  served,  he  inquires  whether  Peter  was  Milling  to  resign  all 
— and  go  a-fishing  no  more — and  be  wholly  engaged  in  his  ser- 
vice. Or  did  he  point  to  the  rest  of  the  disciples  when  he  said, 
Lovest  thou  me  more  than  these? — i.  e.  more  than  these  thy 
brethren  love  me  1  To  this,  Whitby  objects;  because  it  would  be 
impossible  for  Peter  to  answer  such  an  inquiry,  as  he  coidd  not 
know  the  hearts  of  others,  and  compare  them  with  his  own.  But 
the  question  refers  not  to  Peter's  knowledo-e,  but  to  his  opirinn. 
He  had  already  expressed  a  degree  of  self-preference,  as  well  as 
self-confidence,  when  he  said,  "  Though  all  should  be  offended 
because  of  thee,  yet  will  I  never  be  offended" — and  he  had  now 
done  more  than  the  other  disciples,  in  swimming  to  shore,  to  reach 
him  first.  "Am  I,  then,"  says  Jesus,  "  to  suppose  that  thou  lovest 
me  more  than  these  ?"  Peter's  reply  shows  his  improvement :  "  I 
have  done  with  judging  others— and  I  say  nothing  of  the  degree 
of  my  love — but  thou  knowest  the  reality.''^ 

— It  was  thrice  renewed.  Thrice  is  used  as  a  kind  of  perfect 
number.  In  Peter's  vision,  the  thing  was  done  thrice,  to  render 
it  the  more  observable.  There  is  little  doubt,  however,  that  our 
Savior  alluded  to  the  repetition  of  his  offence — and  the  forewarn- 
ing he  had  received:  "Before  the  cock  crow  twice,  thou  shalt 
deny  me  thrnce.^^ 

— Peter,  when  asked  the  question  the  third  time,  was  gi-ieved-. 
This  grief  was  not  anger  at  the  Savior's  conduct ;  but  pain  to  think 
that  he  had  rendered  his  love  to  so  dear  a  Master  suspicious;  and 
fear  also — as  he  knew  he  never  spoke  in  vain — that  there  was  a 
cause  for  this  additional  inquiry,  and  that  it  intimated  an  appre- 
hension of  some  fresh  peril.  This  sensibility  showed  a  good  frame 
of  mind. 

— To  all  the  inquiries  he  replies,  without  a  moment's  hesitation, 
and  addresses  himself,  in  each  instance,  to  the  Savior's  own  know- 
ledge, with  an  additional  force  in  the  last  appeal :  "  Lord,  thou 


60  AUGUST  2. 

knowest  all  things :  thou  knowest  that  I  love  thee.  I  do  not  say 
I  shall  never  yield  to  temptation  again — Lord  preserve  me !  And 
I  wonder  not  that  tliose  who  can  only  judge  from  the  outward  ap- 
pearance, think  unfavorably  of  me,  after  all  that  I  have  done.  But 
thou  seest  the  heart."  We  ought  to  stand  clear  with  men  ;  but  it 
is  a  peculiar  satisfaction,  when  we  are  misjudged  of  our  fellow- 
creatures,  to  know  tiiat  our  witness  is  in  heaven,  and  our  record 
is  on  high. 

— After  every  answer,  our  Lord  commands  him  to  feed  his 
lambs,  and  his  sheep.  Here,  again,  a  desperate  cause  wants  to 
find  a  proof  of  Peter's  supremacy.  But  he  is  not  told  to  lord  it 
over  all  the  otlier  shepherds,  but  to  do  tlie  work  of  a  pastor  himself 
— the  very  same  tiling  which  Peter,  too,  enjoins  upon  others: 
"  Feed  the  flock  of  God  that  is  among  you."  Yea,  instead  of  his 
being  exalted  above  his  brethren,  he  is  again  reproved  and  abased. 
They  had  not  forfeited  tlieir  charge  5  but  he  had ;  and  it  was  ne- 
cessary to  renew  it.  And  therefore,  now  he  is  re-converted,  he  is 
re-commissioned.  If  a  servant  had  offended  and  forfeited  his 
place,  it  would  not  be  enough  for  the  master  to  say,  I  forgive  thee, 
but  lean  no  more  trust  thee  or  employ  thee.  Nothing  would  be 
deemed  a  full  restoration,  but  re-employment. 

Two  things  may  be  observed  here.  First,  the  difference  there  is 
among  the  Lord's  people.  There  are  not  only  sheep,  but  lambs 
Tliese  mean  new  converts  and  weak  believers.  These  are  not  to 
be  disregarded.  He  does  not  despise  the  day  of  small  things,  and 
he  tells  those  who  are  strong  to  bear  the  infirmities  of  the  weak. 
Secondly,  see  what  the  Lord  requires,  as  the  principle  of  his  ser- 
vice. "  If  you  love  me,  Peter,  feed  my  lambs,  feed  my  sheep — I 
wish  you  to  do  nothing  for  me,  unless  you  do  it  from  love.  This 
alone  will  render  your  work  your  delight,  and  carry  j^ou  through 
all  its  difliculties.  Love  is  strong  as  death."  And  while  he  re- 
quires the  love  as  the  principle  of  the  service,  he  requires  the  ser- 
vice as  the  proof  of  the  love.  "  You  cannot  show  your  love  to  me 
personally ;  shov/  it  relatively.  I  have  a  cause — endeavor  to  pro- 
mote It.  I  have  followers — aid  them:  and  inasmuch  as  ye  do  it 
unto  one  of  the  least  of  these  my  bretliren,  ye  shall  do  it  unto  me." 

Ah  !  this  love,  O  my  soul,  is  the  grand  thing  !  Without  it,  what- 
ever be  my  religious  pretensions,  I  am  nothing.  Let  me  put  my 
name  in  the  place  of  Peter's,  and  suppose  the  Lord  Jesus  asking 
me  this  question.  Dost  thou  love  me  ? 

"  Lord,  it  is  my  cliicf  complaint,  I  "  Yet  I  love  thee,  and  adore  ; 

"  That  my  love  is  weak  and  faint;        |  "  O  for  grace  to  love  thee  more !" 


August  2. — "Verily,  verily,  I  say  unto  thee,  When  thou  wast  young  thou 
eirdedst  thyself,  and  walkedst  whither  thou  wouldest;  but  when  thou  shall 
he  old,  thou  shalt  stretch  forth  thijie  hands,  and  another  shall  gird  thee  and 
carry  thee  whither  thou  wouldest  not.  This  spake  he,  signifying  hy  what 
death  he  should  glorify  God. — John,  xxi,  18,  19. 

— This  was  another  part  of  his  discourse,  "when  they  had 
dined."  He  had  enjoined  Peter  his  doing  work,  and  now  lie  ap- 
points him  his  suffering  work.  In  such  a  world  as  this,  doing  well 
and  bearing  ill  are  commonly  connected  ;  in  the  first  days  of  Chris- 
tianity they  were  inseparable. 


AUGUST  2,  61 

The  representation  may  be  applied  to  tlie  difference  there  is  be- 
tween youth  and  age.  The  glory  of  young  men  is  their  strength. 
They  can  gird  themselves,  and  go  with  ease,  and  speed  whither 
they  would.  And  let  them  use  well  their  powers  and  opportuni- 
ties. Let  them  be  active  and  useful,  and  prepared  for  the  future. 
Other  days  will  come ,  and  when  they  shall  be  old,  they  shall 
stretch  forth  their  hands,  and  another  shall  gird  them,  and  carry 
them  whither  they  would  not.  They  will  be  helpless  and  depen- 
dent. People  long  for  age— but  what  is  it,  but  longing  for  days  in 
which  we  have  no  pleasure ;  w^hen  we  shall  be  dim-sighted,  and 
hard  of  hearing,  and  tremblings  will  come  upon  us ;  and  the 
grasshopper  will  be  a  burden,  and  desire  fail !  These  are  the  ef 
fects  of  the  state — if  by  reason  of  strength  our  years  are  three- 
score and  ten,  yet  is  our  strength  labor  and  sorrow.  Let  us  secure 
succor  against  such  a  period.  It  is  said,  an  old  man  has  no  friend 
but  his  money.  But  if  we  are  kind,  and  live  not  to  ourselves,  we 
shall  not  want  those  who  will  rock  the  cradle  of  our  age.  And, 
above  all,  God  will  be  our  comfort  and  strength ;  and  bear  and 
carry  us';  and  gently  take  us  to  himself;  w^here  our  youth  shall 
be  renewed  like  the  eagle's,  and  mortality  swallowed  up  of  life. 

But  our  Lord,  we  are  assured,  designed  to  intimate  that,  after 
Peter  had  served  him  as  an  apostle,  he  was  to  honor  him  as  a  mar- 
tyr, "signifying  by  what  death  he  should  glorify  God."  Thus, 

First.  Our  Lord  foresaw  Peter's  sufferings,  and  the  manner  in 
which  he  was  to  finish  his  course.  And  he  foresees  all  that  shall 
befall  each  of  us.  We  know  not  what  a  day  may  bring  forth.  But 
nothing  is  left  to  chance.  No  event  will  turn  up  that  is  new  to 
him,  and  for  which  he  has  not  provided. 

Secondly.  Peter  was  not  to  die  till  he  should  be  old.  Very 
good  and  useful  men  have  been  removed  in  the  midst  of  life — and 
this  is  one  of  the  most  mysterious  dispensations  of  providence. 
But  this  is  not  always  the  case.  Religion  conduces  to  health  and 
longevity.  Many  of  God's  most  eminent  servants  have  "  filled 
their  days,"  and  come  to  the  grave  in  a  good  old  age,  like  a  shock 
of  corn  fully  ripe,  in  its  season.  And  the  hoary  head  is  a  crown 
of  glory,  when  it  is  found  in  the  way  of  righteousness.  Such  a  man 
is  not  only  a  kind  of  physical  wonder — that  he  should  have  been 
preserved  so  long  with  such  a  feeble  frame,  and  exposed  to  so 
many  outward  dangers — but  a  moral  wonder,  that,  with  such  a 
heart,  and  in  such  a  world,  he  should  have  held  on  his  way,  and 
kept  his  garments  clean,  and  been  without  offence.  He  is  a 
monument  to  the  glory  of  divine  grace. 

Thirdly.  He  was  to  die  by  crucifixion.  This  is  the  meaning  of 
his  stretching  forth  his  hands,  and  being  girded  and  carried 
whither  he  would  not" — i.  e.  his  arms  would  be  extended  on  a  cross, 
and  he  would  be  bound,  to  be  led  to  a  death  of  violence,  not 
agreeable  to  his  feelings,  and  at  which  nature  would  revolt.  For 
religion  does  not  divest  us  of  humanity  ;  an  aversion  to  pain  is 
not  inconsistent  with  submission  to  the  will  of  God  ;  we  may 
love  the  result  of  death,  and  shudder  at  the  passage.  Paid  wished 
not  to  be  unclothed,  but  clothed  upon ;  and  Jesus  himself,  with 
strong  cryings  and  tears,  said,  Father,  if  it  be  possible,  let  this 


62  AUGUST  3. 

cup  pass  from  me.  Peter  would,  and  would  not ;  there  was  na- 
ture in  him.,  as  well  as  grace.  And  while  the  spirit  would  be 
willing,  the  flesh  would  be  weak.  We  see  this  related  of  some  of 
the  martyrs.  Latimer,  in  one  of  his  letters  in  prison,  says  to  his 
friend,  " Oh!  pray  for  me  !  I  sometimes  shudder,  and  could  creep 
into  a  mouse-hole ;  and  then  the  Lord  visits  me  again  with  his 
comforts  ;  and  thus,  by  his  coming  and  going,  shows  me  my  infir- 
mity." Ridley,  at  the  stake,  said  to  the  smith  that  was  driving 
in  the  staple,  "  Knock  it  in  hard,  my  good  fellow,  for  the  flesh 
may  have  its  freaks."  And  when  they  were  leading  Rawlins 
a'ong  to  the  flames,  chancing  to  see  his  wife  and  children  among 
the  crowd,  he  burst  into  a  flood  of  tears  ;  and,  striking  his  breast, 
he  exclaimed,  "  Ah  !  flesh,  you  M'ould  have  your  way  ;  but  I  tell 
thee,  by  the  grace  of  God,  thou  shalt  not  gain  the  victory." 

Lastly.  His  death  was  to  issue  in  divine  glory.  Persecution 
has  always  been  overruled  to  advance  the  cause  it  aimed  to  de- 
stroy. The  wrath  of  man  has  praised  God.  The  blood  of  the 
martyrs  has  been  the  seed  of  the  churches.  The  death  of  such 
men  has  been  honorable  to  the  truth  and  grace  of  the  Gospel.  It 
has  awakened  attention,  and  induced  inquiry;  and,  by  displaying 
the  temper  and  supports  of  the  sufferers,  such  impressions  have 
been  made  upon  the  spectators,  that,  before  the  ashes  were  extin 
guished,  others'  were  ready  to  be  baptized  for  the  dead. 

We  are  not  martyrs.  But  we  are  often  called  to  suffer ;  and  we 
may  glorify  God  in  the  fires.  There  is  only  one  way  into  the 
world  ;  but  there  are  many  ways  out.  By  which  of  these  we  are 
to  pass  Vv-^e  know  not.  But  we  may  glorify  God  by  the  death  we 
shall  die — if  we  are  enabled  to  exercise  faith,  patience,  and  peni- 
tence ;  if  the  joy  of  the  Lord  is  our  strength ;  and  we  can,  from 
experience,  recommend  his  service. 

For  this,  we  should  be  concerned.  And,  but  for  this,  we  pre- 
sume many  would  desire  to  die  "  softly,  suddenly,  and  alone." 
Yet  what  they  should  choose,  they  wot  not.  They,  therefore, 
leave  all  with  their  heavenly  Father — only  praying,  that  Christ 
may  be  magnified  in  their  body,  whether  it  be  by  life  or  by  death. 

August  3. — "  And  wh«?n  he  had  spoken  this,  he  saith  unto  him,  FoIIotv  me. 
Then  Peter,  turning  about,  seeth  the  disciple  whom  Jesus  loved,  following  , 
which  also  leaned  on  his  breast  at  supper,  and  said,  Lord,  which  is  he  that 
betrayeth  thee  ?  Peter  seeing  him,  saith  to  Jesus,  Lord,  and  what  shall  this 
man  do  ?  Jesus  saith  unto  him.  If  I  will  that  he  tarry  till  I  come,  what  is  that 
to  thee  ?  Follow  thou  me. — Jolin,  xxi,  !9 — 22. 

— This  is  another  part  of  the  discourse  when  they  had  dined. 
It  is  the  reproof  of  Peter,  who,  though  recovered  from  his  fall,  and 
recommissioned  to  his  office,  was  not  faultless.  Who  can  under- 
stand his  errors  ? 

— The  case  was  this.  As  soon  as  our  Lord  had  tried  Peter's 
love,  and  predicted  his  death,  he  said  unto  him,  "Follow  me." 
This  is  to  be  taken  literally :  for  though  it  might  be  intended  as  a 
symbol,  yet  he  now  arose  from  his  seat,  and,  walking  away  from 
the  company,  he  told  Peter  to  come  after  him— probably  wishing 
to  have  some  communication  with  him  apart.  Peter  obeyed.  But 
John,  seeing  this,  and  fearing  that  our  Lord  was  departing,  ana 


AUGUST  4.  G3 

would  take  Peter  along  with  liim,  could  not  remain  where  he  was 
— and  so  he  followed  them,  silent  and  anxious,  and  perhaps  weep- 
ing. Peter  turning  around,  sees  him ;  and  asks,  "  Lord,  and  what 
shall  this  man  do  ?"  It  is  probable  this  arose  partly  from  an  af- 
fectionate concern  for  his  companion;  and.  considering  the  pecu- 
liar friendship  there  was  between  them,  we  might  have  considered 
the  question  as  excusable,  if  not  even  laudable. 

But  we  are  suie  jt  was  wrong  in  the  motive.  Peter,  instead  of 
being  satisfied  with  a  knowledge  of  his  own  duty  and  destiny,  and 
praying  to  be  able  to  perform  the  one,  and  endure  the  other, 
wishes  to  pry  into  John's  future  circumstances — to  know  what 
was  to  become  of  him ;  whether  he  also  should  suffer  ;  and  what 
death  he  should  die.  This,  in  the  view  of  him  who  reproved  not 
according  to  the  hearing  of  the  ear,  involved  it  in  an  improper 
curiosity — a  principle,  when  indulged  always  the  most  unprofita- 
ble in  itself,  and  often  the  most  rude  in  its  exercise,  and  injurious 
in  its  effects.  Our  Lord  always  discouraged  it ;  and  therefore  he 
here  rebukes  Peter  in  these  memorable  words — "  If  I  will  that  he 
tarry  till  I  come,  what  is  that  to  thee  ?  Follow  thou  me — "  as  I 
have  commanded  thee.  How  many  things  engage  our  time  and 
attention,  which  do  not  concern  us  !  How  often  do  we  turn  from 
what  is  plain  and  important ;  and  perplex  and  amuse  ourselves 
with  v/hat  is  too  distant  to  reach  ;  too  deep  for  us  to  fathom  ;  too 
complicated  for  us  to  unravel ;  or  too  trifling  to  merit  regard  1 
When  poring  over  the  future  state  of  the  heathen,  and  the  desti- 
ny of  idiots,  and  the  decrees  of  God,  and  the  union  of  forknow- 
ledge  and  free  agency,  and  the  fulfilment  of  prophecy,  is  not  the 
Savior  asking,  "  What  is  that  to  thee  ?  Follow  thou  me  !"  "  The 
secret  things  belong  unto  the  Lord  our  God ;  but  those  things 
which  are  revealed  belong  unto  us,  and  to  our  children  for  ever, 
that  we  may  do  all  the  words  of  this  Law." 

Our  present  knowledge  is  proportioned  to  our  present  state. 
More  information  upon  certain  subjects  would  now  injure,  rather 
than  improve,  by  multiplying  our  diversions  and  drawing  us  more 
off  from  the  one  thing  needful.  We  are  now  in  a  state  of  action 
and  preparation.  Let  us  leave  the  knowledge  that  is  too  wonder- 
ful for  us.  A  day-laborer  will  gain  more  of  it  in  a  moment  after 
he  enters  heaven,  than  any  philosopher  or  divine  can  acquire  by 
the  toil  of  a  whole  life.  Let  us  wait  the  great  teacher.  Death, 
and  God  adore — Shall  not  the  Judge  of  all  the  earth  do  right ! 

But  what  have  we  to  do  ?  Follow  thou  me.  Lord  help  me  to 
follow  thee,  as  thy  disciple  and  thy  servant — immediately,  with- 
out delay — freely,  without  constraint — fully,  v.ithout  reserve — 
and  constantly,  without  change,  or — a  shadow  of  turning  ! 


August  4. — "  Then  went  this  sayinff  abroad  among  the  brethren,  that  that 
disciple  should  not  die ;  yet  Jesus  said  not  unto  him,  He  shall  not  die ;  but 
if  1  will  that  he  tan-y  till  I  come,  what  is  that  to  thee  ?'' — John,  xxi,  23. 

What  did  he  mean  by  his  coming  to  John  ?  It  may  be  under- 
stood three  ways. 

— Of  his  coming  by  a  natural  death ;  and  he  was  the  only 
apostle  who  did  not  suffer  a  violent  end. 
Vol.  IL  15 


G4  AUGUST  4. 

— Of  his  coming  to  destroy  Jerusalem ;  and  he  survived  that  event. 

— Of  his  coming  at  the  last  day  ;  in  which  case  he  answers 
Peter,  by  the  supposition  of  miracle,  "  What  if  I  choose  that  he 
should  continue  on  earth  till  I  come  to  judge  the  world  ?"  In  this 
sense  it  was  taken. 

But  observe  how  it  was  mis-reported.  Jesus  only  supposed  a 
case,  and  it  was  turned  into  an  assertion.  He  only  said,  what  if 
I  will  that  he  tarry  till  I  come  ;  and  it  was  circulated  that  he 
slioidd  so  tarry — and  the  saying  went  abroad  among  the  brethren 
that  he  should  not  die.  AVho  has  not  heard  the  absurd  story  of 
the  wandering  Jew  ?  Whether  any  now  believe  such  a  delusion,  we 
know  not ;  but  we  see  what  influence  the  notion  had  in  the  early 
ages.  Beza  mentions  an  imposter  in  his  time,  at  Paris,  who  gave 
out  that  he  was  the  deathless  John,  and  was  burnt  at  Toulouse. 

— But  see  how  ready  people  are  to  credit  things  strange  and 
wonderful — O  that  they  were  equally  ready  to  receive  the  wit- 
ness of  God ! 

How  many  mistakes  have  arisen  from  deviating  by  little  and 
little  from  the  language  of  revelation.  Many  errors  might  be 
prevented,  and  many  rectified,  if  we  could  bring  the  parties  to  the 
very  words  the  Holy  Ghost  useth.  Let  us  distinguish  between 
divine  truth,  and  men's  explanations  of  it.  Let  us  not  take  up 
with  the  statements  of  Calvin,  or  Aj-minius,  or  any  other  reporter, 
while  we  can  go  to  the  Scripture  itself.  "  To  the  Law  and  to  the 
testimony  :  if  they  speak  not  according  to  his  word,  it  is  because 
there  is  no  light  in  them." 

But  let  us  make  a  moral  use  of  this  misrepresentation,  and  learn 
the  importance  of  accuracy  in  our  statements.  It  is  owing  to  the 
neglect  of  this  that  there  is  so  much  circumstantial  falsehood :  we 
refer  to  the  relations  of  facts,  true  in  substance,  but  false  in  cir- 
cumstances. Some  seldom  or  never  apprehend  things  distinctly  ; 
and  how  can  they  report  them  accurately  !  Some  have  memories 
that  rarely  retain  perfectly  what  they  hear.  Some  are  careless, 
and  mind  not  morally  what  they  say.  Some  are  full  of  eager 
ness  and  feeling  :  and  love  to  excite — and  for  this  purpose  they 
have  to  enlarge  and  enhance.  From  one  cause  or  another,  many 
who  would  shrink  back  from  a  direct  lie,  occasion  deception  by 
those  omissions  or  additions  which  can  give  an  erroneous  turn  or 
effect  to  the  case  spoken  of.  By  this  means  what  aid  is  given  to 
slander,  and  what  injury  is  often  done  to  character,  where  there 
is  no  risk  on  the  one  side,  and  no  redress  on  the  other  ! 

Look  at  the  text,  and  see  what  consequences  may  result  from 
the  substitution  of  a  sliall,  for  an  if ;  and  always  make  conscience 
of  your  speech.  Distinguish  things  that  differ.  AVhat  you  know 
as  probable,  state  as  probable ;  and  state  as  certain,  only  Avhat 
you  know  to  be  certain.  As  a  good  remedy  for  this,  and  every 
other  evil  of  the  tongue— Let  us  be  swift  to  hear,  but  slow  to 
speak — Let  us  remember,  that  in  the  multitude  of  words,  there 
wanteth  not  sin— L^t  us  believe,  that  by  our  \vords  we  are  to  be 
justified  or  condemned— Let  us  keep  our  hearts  with  all  diligence  ; 
for  out  of  them  are  the  issues  of  life— and  let  us  pray— Set  a 
watch.  O  Lord,  before  my  mouth,  keep  the  door  of  my  lips. 


AUGUST  5.  65 

August  5.— "Put  ye  iu  the  sickle  for  the  harvest  is  lipe."— Joel,  iii,  13. 

The  season  renders  the  language  interesting  ;  and  we  may  con- 
sider the  words,  literally,  as  an  address  to  husbandmen. 

The  husbandman  waiteth  for  the  precious  fruits  of  the  earth, 
and  hath  long  patience  for  it,  until  he  receive  the  early  and  the 
latter  rain.  He  casts  the  seed  into  the  ground,  where  it  seems 
lost.  For  a  while,  he  sees  nothing  to  reward  his  labor  and  ex- 
pense :  for  that  which  he  soweth  is  not  quickened  except  it  die. 
But  it  soon  rises  from  the  dead :  and  he  perceives  the  blade, 
gently  rising  through  the  earth.  Then  comes  winter.  The  wind 
howls  over  it ;  the  frost  bends  and  binds  it ;  the  snow  covers  and 
oppresses  it— but  it  weathers  all.  The  spring  arrives.  The  stalk 
shoots  up  ;  and  the  ear  appears,  and  the  full  corn  in  the  ear.  The 
crop  ripens ;  and  the  golden  harvest  waves  its  treasures ;  and 
calls  for  the  reaper  to  fill  his  hand,  and  he  that  bindeth  sheaves, 
his  bosom.  The  husbandman  may  think  little  or  nothing  of  God 
—unless  he  wants  fine  weather  ;  but  it  is  He  that  worketh  all  in 
all :  and  whatever  interventions  there  ma}^  be.  He  is  the  first 
cause  :  "  And  it  shall  come  to  pass  in  that  day,  I  will  hear,  saith 
the  Lord,  I  will  hear  the  heavens,  and  they  shall  hear  the  earth  j 
and  the  earth  shall  hear  the  corn,  and  the  wine,  and  the  oil ;  and 
they  shall  hear  Jezreel." 

And  herein  we  see  the  power  of  God.  The  spectators  won- 
dered when  five  loaves  were  multiplied  into  a  sufiiciency  for  more 
than  five  thousand  consumers.  Why  are  not  we  struck,  when  we 
see  the  grain  in  the  earth  annually  increasing  thirty,  sixty,  an 
hundred  fold  ?  It  is  the  commonness  of  the  effect  that  prevents 
our  astonishment.  The  only  dijfference  in  the  cases  is,  that  in 
one  instance,  the  operation  is  sudden ;  in  the  other,  it  is  slow ; 
but  this  magnifies  the  agency,  instead  of  detracting  from  it- 

— And  here  we  see  the  truth  of  God.  When  Noah  and  his 
family  left  the  Ark,  and  saw  the  new  world,  every  appearance  of 
cloud  awakened  their  fears ;  and  God,  to  tranquilize  them,  said, 
"  I  will  not  again  smite  any  more  every  thing  living,  as  I  have 
done.  Wliile  the  earth  remaineth,  seed  time  and  harvest,  and 
cold  and  heat,  and  summer  and  winter,  and  day  and  night,  shall 
not  cease."  And  every  time  the  sickle  is  put  in,  he  tells  us  that 
he  is  a  faithful  God,  and  that  we  may  always  rely  upon  his  word. 

— Here  we  behold  his  goodness.  For  whom  does  he  thus  con- 
stantly and  plenteously  provide  ;  but  an  unworthy,  guilty,  un- 
grateful world ;  who  will  overlook  his  kindness  and  abuse  his 
benefits,  and  turn  his  gifts  into  weapons  of  rebellion  against  him  '. 
Were  he  to  deal  with  them  after  their  desert,  or  reward  them  ac- 
cording to  their  iniquities,  the  heavens  over  us  would  be  brass,  and 
the  earth,  iron  ;  the  grain  would  perish  in  wetness,  or  be  burnt  up 
with  drought ;  and  we  should  have  cleanness  of  teeth  in  all  our 
dwellings ;  and  while  the  children  cried  for  bread,  the  mother 
would  have  none  to  give  them. 

— Here  we  also  trace  the  wisdom  of  God.  For  though  all 
things  are  of  God,  he  does  not  encourage  sloth.  Our  activity  is  as 
necessary  as  our  dependence.  Though  there  is  a  part  we  cannot 
do,  there  is  a  part  we  can  do — and  if  this  be  neglected,  God  will 


6G  AUGUST  6. 

do  nothing.  We  cannot  furnish  the  soil ;  but  we  must  manure 
it.  We  cannot  produce  the  seed  ;  but  we  must  sow  it.  We  can- 
not ripen  the  field ;  but  we  must  reap  it.  "  What  Thou  givest 
them,  that  they  gather." 

Let  us  be  thankful  that  another  of  these  pleasing  and  instructive 
periods  has  arrived.  And  while  we  see  the  valleys  standing 
thick  with  corn,  and  hear  the  little  hills  rejoicing  on  every  side  j 
let  us  pray  for  tlie  appointed  weeks  of  harvest. 

— And  remembering  another,  and  an  infinitely  more  important 
opportunity,  may  we  give  all  diligence,  while  it  continues  to  se- 
cure its  blessings  ;  lest,  in  the  anguish  of  disappointment,  and  the 
remorse  of  despair,  we  are  forced  to  exclaim  ;  "  The  harvest  is 
past,  the  summer  is  ended,  and  we  are  not  saved."  "  Behold  now 
is  the  accepted  time ;  behold  now  is  the  day  of  salvation."  Put 
ye  in  the  sickle ;  for  the  harvest  is  ripe. 


August  6. — "  Put  ye  in  the  sickle ;  for  the  harvest  is  ripe." — Joel,  iii,  13. 

We  have  taken  these  words  literally ;  let  us  now  view  them 
metaphorically.  We  have  heard  them  addressed  to  the  husband- 
man ;  let  us  now  consider  them  as  addressed — to  spiritual  instruct- 
ors— to  public  judgments — to  the  messengers  of  death — to  the 
angels  of  God  at  the  last  day — Put  ye  in  the  sickle  ;  for  the  har- 
vest is  ripe. 

First,  as  addressed  by  God  to  the  ministers  of  his  word.  That 
we  are  allov/ed  such  an  application,  is  obvious.  Our  Lord  said, 
"  The  harvest  is  truly  plenteous,  but  the  laborers  are  few  ;  pray 
ye  therefore  the  Lord  of  the  harvest,  that  he  would  send  forth 
laborers  into  his  harvest."  By  harvest  he  intends  means  of  use- 
fulness and  opportunities  ;  and  by  laborers,  those  whose  office  is 
to  endeavor  to  make  use  of  them.  So  again  ;  "  Say  not  ye.  There 
are  yet  four  months  and  then  cometh  harvest ;  Behold,  I  say  unto 
3^ou,  Lift  up  your  eyes,  and  look  on  the  fields  ;  for  they  are  while 
already  to  harvest."  Here  he  refers  to  the  season  of  doing  good 
to  the  Samaritans,  which  he  was  now  improving ;  for,  in  conse- 
quence of  the  testimony  of  the  woman,  many  of  them  were  eager 
to  hear,  and  were  coming  over  the  plain.  The  case  is,  when  the 
grain  is  ripe,  if  it  be  not  gathered  in,  it  is  liable  to  perish.  The 
season  for  saving  it  is  short  and  uncertain.  Men,  therefore,  forego 
care,  and  endure  fatigue  to  secure  it.  But  what  is  the  safety  of 
the  grain,  to  the  salvation  of  souls  !  How  many  are  destroying, 
for  lack  of  knowledge  !  But  the  period  is  favorable  for  informing 
them.  We  have  religious  freedom  ;  and  our  exertions  are  unim- 
peded. None  makes  us  afraid.  We  have  the  Scriptures  in  full 
circulation.  The  rising  generation  are  taught  to  read.  Religious 
parties  excite  and  emulate  each  other.  Prejudices  are  wearing 
away.  Persons  are  willing  to  hear.  And  not  preachers  only, 
but  parents,  masters,  neighbors.  Christians  at  large— all  in  doing 
good,  have  the  finest  opportunities,  if  they  will  seize  them  ;  and 
the  loudest  calls,  if  they  will  obey  them— But  the  space  for  all 
this,  will  not,  cannot  continue— Therefore,  "  whatsoever  thy  hand 
findeth  to  do,  do  it  with  thy  might ;  for  there  is  no  work,  nor  de- 


AUGUST  6.  67 

vice,  nor  knowledge,  nor  wisdom,  in  the  grave,  whither  thongoest." 
Secondly,  as  addressed  to  public  judgments.  Thus  we  are 
prmcipally  to  understand  the  passage  before  us.  The  people 
spoken  of  were  ripe  for  ruin— God  therefore  calls  for  the  execu- 
tioners of  his  wrath  to  cut  them  down.  Thus  it  was  with  the 
people  of  Canaan,  when  their  iniquity  was  full ;  and  Joshua  and 
his  army  were  the  reapers.  Thus  it  was  with  the  Jews  them- 
selves :  and  Nebuchadnezzar  was  called  in  to  punish  them :  and 
afterwards  the  Romans,  to  destroy  them.  Thus  it  has  been  with 
many  nations  since.  And  thus  it  has  been  with  many  a  commu- 
nity, even  in  our  own  times.  The  work  was  soon  done  ;  for  the 
reapers  were  the  Lord's,  and  the  fields  were  fully  ripe.  Are  we 
in  danger  ?  We  have  reason  for  apprehension,  if  we  estimate  our 
condition  by  our  guilt,  and  our  guilt  by  our  privileges.  Let  us 
not  be  high-minded,  but  fear.  God  can  never  be  at  a  loss  for 
instruments.  He  can  mingle  a  perverse  spirit  in  the  midst  of  us. 
He  can  take  wisdom  from  the  prudent,  and  courage  from  the 
brave.  Hearts,  events,  elements,  all  are  his.  He  has  a  contro- 
versy with  us  ;  and,  by  menacing  dispensations,  seems  to  say 
aloud,  Cut  it  down ;  why  cumbereth  it  the  ground  ?  But  these 
threatenings  are  mercifully  conditional.  "  At  what  instant  I  shall 
speak  concerning  a  nation,  and  concerning  a  kingdom,  to  pluck 
up,  and  to  pull  down,  and  to  destroy  it  j  if  that  nation,  against 
whom  I  have  pronounced,  turn  from  their  evil,  I  will  repent  of 
the  evil  that  I  thought  to  do  unto  them."  May  we  hear,  and  fear, 
and  turn  unto  the  Lord— and  he  will  leave  a  blessing  behind  him, 
that  we  perish  not. 

Thirdly,  as  addressed  to  the  messengers  of  death — accidents, 
diseases,  whatever  can  bring  us  to  the  grave.  This  regards  us 
individually.  Whatever  be  the  destiny  of  the  nations,  we  know 
our  own  destinyj  old  or  young,  rich  or  poor,  it  is  appointed  unto 
us  once  to  die.  This  is  the  way  of  all  the  earth.  But  when  are 
people  ripe  for  this  removal  hence? 

It  is  certain  that  sin  ripens  the  transgressor  for  hell.  But  when 
he  is  ripe,  it  is  not  easy  to  decide.  The  most  grossly  and  openly 
vicious  are  not  always  the  most  guilty  before  God.  We  see  a 
profligate  wretch,  and  deem  him  ripe  for  ruin,  and  wonder  he  is 
not  cut  down — when,  perhaps,  though  not  immoral,  w^e  ourselves 
are  much  more  criminal  in  the  sight  of  Him  who  judgeth  right- 
eously. He,  perhaps,  never  had  our  advantages,  and  was  pressed 
by  severer  temptations  than  we  ever  were.  If  asked,  therefore, 
whm  a  man  is  ripe  for  destruction,  we  acknowledge  we  cannot 
determine.  But  it  must  be  Avise  to  beware,  and  to  keep  from 
every  approximation  to  such  a  dreadful  state.  Surely  when  a  man 
is  insensible  under  the  word,  and  incorrigible  under  the  rebukes 
of  Providence,  and  his  conscience  ceases  to  reprove,  and  he  can 
turn  divine  things  into  ridicule,  he  must  be,  as  the  apostle  says, 
"nigh  unto  cursing." 

— Holiness  ripens  the  saint  for  glory.  But  here,  again,  tcihen  he 
is  matured  and  made  meet  for  it,  we  cannot  ascertain.  Actions 
strike  us  ;  but  some  have  few  opportunities  for  exertion,  and  yet 
they  have  much  of  the  life  of  God  in  their  souls:    We  should 


68  AUGUST  6. 

think  favorably  of  a  man,  in  proportion  as  he  was  dissatisfied  with 
himself;  and  esteemed  the  Lord  Jesus;  and  relied  upon  him; 
and  was  anxious  to  resemble  him  ;  and  acknowledged  God  in  all 
his  Avays.  However,  the  Lord  knoweth  them  that  are  his,  and 
them  that  are  not  his ;  and  he  chooses  the  most  proper  time  to 
remove  them— the  wheat  for  the  barn,  and  the  chaff  for  the  burn- 
ing.    But  the  end  of  all  things  is  at  hand.     And, 

Fourthly,  God  thus  addresses  his  angels  at  the  last  day.  When 
this  mandate  will  be  given  is  uncertain.  But  we  are  sure  of  the 
event,  as  we  are  ignorant  of  the  period.  And  then  shall  the  Son 
of  man  come  in  the  clouds  of  heaven,  with  power  and  great  glory. 
Then  cometh  the  end.  Then  all  will  be  ripe.  His  purposes  will 
be  accomplished.  His  promisings  and  threatenings  will  be  veri- 
fied. Time  itself  will  be  no  longer.  The  earth  will  be  cleared  of 
all  the  produce  ;  and  the  very  fields  in  which  it  grew  will  be  de- 
stroyed. "  The  field  is  the  world  ;  the  good  seed  are  the  children 
of  the  kingdom ;  but  the  tares  the  children  of  the  wicked  one ; 
the  enemy  that  sowed  them  is  the  devil ;  the  harvest  is  the  end 
of  the  world  ;  and  the  reapers  are  the  angels.  As,  therefore,  the 
tares  are  gathered  and  burned  in  the  fire,  so  shall  it  be  in  the  end 
of  this  world.  The  Son  of  man  shall  send  forth  his  angels,  and 
they  shall  gather  out  of  his  kingdom  all  things  that  offend,  and 
them  which  do  iniquity,  and  shall  cast  them  into  a  furnace  of  fire ; 
there  shall  be  wailing  and  gnashing  of  teeth.  Then  shall  the 
righteous  shine  forth  as  the  sun  in  the  kingdom  of  their  Father. 
Who  hath  ears  to  hear,  let  him  hear."  Let  him  hear  this.  How 
many  things  are  continually  said  !  And  how  are  we  to  judge  of 
them  ?  One  says,  this  is  excellent ;  another,  this  is  all-important. 
But  if  you  would  know  what  is  the  j^eal  value  of  these  things, 
bring  them  to  the  standard — bring  them  to  the  great  day  !  How 
do  they  abide  this  trial  ? 

"  Wherefore,  beloved,  seeing  that  ye  look  for  such  things,  be 
diligent,  that  ye  may  be  found  of  him  in  peace,  without  spot,  and 
blameless."  If  you  say,  "  All  this  is  far  off;  and  many  things 
must  be  previously  accomplished  :"  remember  yon  cannot  say 
this  of  death.  There  is  but  a  step  between  you  and  death.  How 
soon,  therefore,  may  all  the  prophecies  be  fulfilled,  and  the  world 
be  at  an  end  Avith  you  !  And  as  death  leaves  you,  judgment  will 
find  you.  Many  who  once  heard  the  warnings,  are  now  in  pos- 
session of  the  facts.  Could  we  ask  them — now  they  have  entoed 
the  eternal  world  by  death,  and  are  waiting  for  ihe  judgment  to 
come — Is  there  one  of  them  that  would  not  bear  his  testimony  to 
the  importance  of  every  sabbath,  and  every  sermon,  with  which 
you  are  favored  ?  Is  there  one  of  them  that  would  say,  "  Whi'e  I 
was  living,  the  preacher  was  too  close,  and  too  alarming  ?"  Rath'^r 
would  he  no-t  say,  "Why  was  he  not  more  in  earnest?  And  Oh  ! 
wretch  that  I  was,  to  disregard  his  voice — and  come  into  this 
place  of  torment !"  It  is  all  over  with  them.  But  it  is  not  too 
late  for  you.  Seek  ye  the  Lord  while  he  may  be  found  and  call 
ye  upon  him  while  he  is  near. 


AUGUST  7.  69 

August  7.—"  For  the  kingdom  of  God  is  not  in  word,  but  in  power."— 1  Co- 
rinthians, iv,  20. 

Let  us  not  abuse,  but  improve  this  important  decision.  It  may- 
be abused  in  two  instances  : 

First.  When  it  leads  us  to  undervalue  the  outward  institutions 
of  piety,  and  the  ordinary  means  of  grace.  Some  would  so 
refine  religion  as  to  make  it  unsuited  to  human  beings.  We  have 
bodies,  as  well  as  souls,  and  we  are  required  to  glorify  God  in  the 
one,  as  well  as  in  the  other.  Our  devotion  is  indeed  nothing  un- 
less we  "  lift  up  our  hearts  with  our  hands  5"  bodily  exercise  need 
not  be  excluded  in  order  to  our  worshipping  in  spirit  and  in  truth. 
There  may  be  the  form  of  godliness,  without  the  power;  but 
while  we  are  here,  the  power  cannot  be  displayed  or  maintained 
without  the  form.  Enthusiasts  may  tell  us  they  never  had  so 
much  religion  as  since  they  have  given  up  what  are  called  its  ordi- 
nances ;  for  now  every  day  is  a  sabbath,  and  every  place  a  temple, 
and  every  voice  a  preacher.  But  they  are  not  to  be  believed. 
Even  all  the  private  and  practical  duties  of  life  are  more  fully  and 
regularly  discharged  by  those  who  wait  upon  God  in  his  appoint- 
ments. It  is  a  dangerous  delusion  that  leads  people  to  tlie  neg- 
lect of  those  means  of  grace  wiiich  God,  who  knoweth  our  frame, 
has  enjoined  us  to  use,  and  to  the  use  of  which  he  hath  promised 
his  blessing.  In  the  New  Jerusalem,  John  saw  "  no  temple  there ;-' 
but  the  experience  of  every  Christian  leads  him,  while  he  is  here, 
to  love  the  habitation  of  God's  house,  and  to  acknowledge  that  it 
is  good  for  him  to  be  there.  The  streams  that  will  be  needless 
when  we  reach  the  fountain-head,  are  valuable  in  the  way.  Our 
present  aliments  will  be  unnecessary  hereafter;  but  what  pre- 
lender  would  be  so  ethereal  as  to  dispense  with  them  now  ? 

Secondly.  When  we  are  heedless  of  regulating  the  energy  of 
our  religion  by  the  rule  of  the  word.  It  is  desirable  to  enlist  the 
feelings  on  the  side  of  truth  and  excellence.  Impulse  is  useful, 
and  even  necessary  to  exertion  and  success;  but,  in  proportion  to 
its  force,  it  requires  guidance,  if  not  restraint.  It  is  good  to  be 
always  zealously  affected  in  a  good  thing ;  but,  without  know- 
ledge, zeal  may,  even  in  a  good  cause,  carry  us  astray  ;  so  that 
our  good  may  be  evil  spoken  of,  and  even  produce  evil.  Some- 
thing must  be  allowed  for  persons  wanting  in  judgment ;  and  for 
young  converts,  especially  if  they  have  been  suddenly  awakened. 
The  novelty  and  tlie  vividness  of  their  views  and  impressions  of 
eternal  things  may  occasion  some  mistakes  and  improprieties  in 
harmonizing  religion  properly  with  secular  and  relative  life.  But 
what  we  excuse  we  are  not  to  command.  If  one  duty  defrauds 
or  kills  another,  it  is  a  robber  or  a  murderer.  The  wise  man 
tells  us  every  thing  is  beautifid  in  its  season  :  and  Paul  enjoins 
us  to  do  every  thing  decently  and  in  order.  But,  under  the  sanc- 
tion of  such  an  authority  as  our  text,  we  have  known  religious 
servants  who  have  risen  above  their  masters,  and  lectured  and  re- 
proved them  ;  we  have  kno^vn  men  who  have  left  their  callings, 
and  rushed  into  offices  for  which  they  were  not  designed ;  we 
have  known  females,  w  ho,  instead  of  being  keepers  at  home,  have 


70  AUGUST  7. 

neglected  their  husbands  and  children,  to  gad  about  after  favorite 
preachers  ;  we  have  known  orthodox  professors,  who  have  broken 
out  into  every  kind  of  rudeness  and  rancor,  under  a  notion  of 
being  faithful  and  valiant  for  the  truth.  Disputants  have  contended 
earnestly  for  the  faith,  Avith  pens  dipped  in  gall,  and  tongues  set 
on  fire  of  hell :  persecutors  have  killed  others  to  do  God  service  j 
and  the  priest  with  the  crucifix,  has  urged  the  dragoon  not  to  do 
the  work  of  the  Lord  deceitfully,  or  keep  back  his  sword  from 
shedding  blood ! 

The  decision  may  be  improved  by  applying  it  in  two  cases. 
First,  in  judging  ourselves.  And  here  the 'leaning  should  be  to 
the  side  of  severity.  Let  us  be  satisfied  with  nothing  short  of  the 
real  power  of  religion.  Whatever  we  depend  upon,  while  we  are 
strangers  to  this,  will  be  more  than  useless — it  will  issue  in  the 
most  dreadful  disappointment.  It  is  better  to  err  on  the  side  of 
caution  than  of  self-security.  According  to  our  Savior,  the  delu- 
sion accompanies  some  to  the  very  door  of  heaven  ;  they  knock, 
with  confidence  that  they  shall  be  admitted ;  and  are  surprised 
and  confounded  when  they  hear  from  within,  I  know  you  not, 
whence  ye  are.  Do  not  place  your  religion  in  attending  on  di- 
vine ordinances  ;  or  in  a  mere  belief  of  the  truth  ;  or  in  some  out- 
ward reformation  ;  or  in  some  particular  course  of  duty,  to  which 
you  may  have  inducements  that  render  it  easy.  Search  and  try 
your  ways.  See  whether  you  have  given  God  your  whole  heart, 
and  can  sacrifi:ce  every  bosom  lust.  See  whether  your  religion 
has  any  thing  in  it  above  the  efficiency  of  natural  principles — 
whether  it  is  flesh  or  spirit — whether  you  are  under  the  law,  or 
under  grace.  Examine  yourselves.  If  believers — Does  your  faith 
work  by  love?  And  do  you  love  in  word  and  in  tongue,  or  in 
deed  and  in  truth  ?  If  penitents — Have  you  said  with  Ephraim, 
what  have  I  any  more  to  do  with  idols  ?  If  worshippers — Do  you 
only  draw  nigh  to  Him  with  the  mouth,  and  honor  Him  ^vith 
your  lips,  while  your  heart  is  far  from  Him  ?  If  hearers — Has 
the  Gospel  come  to  you,  not  in  word  only,  but  in  power,  and  in 
the  Holy  Ghost,  and  in  much  assurance  ? 

Secondly.  In  judging  others.  And  here  the  leaning  should  be 
to  candor.'  We  should  beware  how  we  deny  this  power  to  a  fel- 
low professor,  Avithout  just  evidence.  It  is  always  a  difficult 
thing  to  decide  the  degree  of  another's  religion.  Men  differ  ex- 
ceedingly, even  in  their  natural  temperament.  How  sanguine  is 
one  !  How  phlegmatical  is  another  !  Some  are  constitutionally 
bold  and  forward  ;  others  are  equally  timid  and  retreatmg.  Is  it 
to  be  supposed  that  all  these  will  show  their  piety  precisely  in  the 
same  manner  ?  We  often  ascribe  to  religious  ardor  what  is  the 
effect  of  a  liveliness  and  volubility  of  temper.  Hence,  when  we 
meet  with  an  individual  who  is  always  speaking  on  religious 
topics,  we  are  apt  to  consider  him  a  zealous  soul,  and  to  suppose 
that  all  his  talkativeness  results  from  pious  principle.  Whereas, 
it  is  more  than  probable,  if  we  follow^ed  him  through  life,  Ave 
should  find  him  as  eager  on  secular  occasions  as  on  religion.  On 
the  other  hand,  Avhen  we  meet  Avitli  a  man  Avho  shrinks  from  no- 
tice, and  is  backward  to  speak  of  divine  things,  and  especially  of 


AUGUST  a  71 

his  own  experience,  we  frequently  set  liim  down  as  one  who  is 
not  fervent  in  Spirit,  serving  the  Lord.  But  may  not  this  man  be 
very  much  the  same  in  all  other  cases  ?  And  if  so,  should  we  not 
do  him  injustice  by  judging  of  his  state  in  religion  by  the  slow- 
ness of  his  speech,  and  the  hesitation  of  his  temper,  and  the  tar- 
diness of  his  conduct,  v/hich  constitute  a  caret  in  his  whole  life  ? 
Judge  not  after  the  'outward  appearance,  but  judge  righteous 
judgment. 

Again.  If  you  have  reason  to  conclude  that  a  fellow  Christian 
has  this  divine  reality,  let  it  satisfy  you.  Love  and  esteem  him, 
though  he  differs  from  your  opinions,  and  walks  not  with  you  in 
the  outward  order  of  the  Gospel.  What  is  the  chaff  to  the  wheat  ? 
I  love  those  Scriptures  which  inspire  us  with  zeal,  not  to  make 
proselytes  to  a  party,  but  converts  to  the  Savior — which  tend  to 
unite  the  truly  pious  to  each  other,  and  embattle  them  against  the 
common  foe — which  diminish  those  inferior  things  that  bigots 
are  always  magnifying,  and  attach  supreme  importance  to  those 
that  infinitely  deserve  it.  "  For  the  kingdom  of  God  is  not  in 
v/ord,  but  in  power."  "  For  the  kingdom  of  God  is  not  meat  and 
drink ;  but  righteousness,  and  peace,  and  joy  in  the  Holy  Ghost." 
"  For  in  Christ  Jesus  neither  circumcision  availeth  anything,  nor 
uncircumcjsion,  but  a  new  creature.  And  as  many  as  walk  ac- 
cording to  this  nde,  peace  be  on  them,  and  mercy,  upon  the  Israel 
of  God." 

August  8,—"  Lord,  teach  us  to  pray."— Luke,  xi,  ], 

This  was  the  language  of  one  of  his  disciples,  as  soon  as  he 
had  heard  him  pray  in  a  certain  place.  He  did  not  interrupt  our 
Lord  in  the  exercise  ;  but  when  he  had  ceased,  he  said,  wishing  to 
resemble  him,  "  Lord,  teach  us  to  pray." 

It  was  well  in  him,  not  only  to  attach  importance  to  prayer, 
and  to  feel  his  own  ignorance  and  insufficiency  in  the  performance, 
but  to  address  one  who  is  always  able  and  willing  to  hear  and  help 
us.    None  teaches  like  Him.     Four  ways  he  teaches  to  pray 

First.  By  his  M'ord.  A  form  or  model — why  not  both  ? — was 
immediately  given  these  disciples — "  He  said  unto  them.  When 
ye  pray,  say.  Our  Father  which  art  in  Heaven,  Hallowed  be  thy 
name.  Thy  kingdom  come.  Thy  will  be  done,  as  in  heaven,  so 
in  earth.  Give  us  day  by  day  our  daily  bread.  And  forgive  us 
our  sins,  for  we  also  forgive  every  one  that  is  indebted  to  us.  And 
lead  us  not  into  temptation  :  but  deliver  us  from  evil."  The  Scrip- 
ture at  large  has  many  instructions  how  we  are  to  pray.  In  one 
place  we  are  told  to  pray  without  ceasing — In  another,  to  come 
boldly  to  the  throne  of  Grace — In  another,  to  let  our  words  be 
few — In  another,  to  ask  in  faith,  nothing  wavering — In  another, 
to  ask  in  the  name  of  Jesus — "  If  ye  shall  ask  any  thing  in  my 
name,  I  will  do  it." 

Secondly.  By  his  example.  ^^TVhoever  lives  without  prayer, 
ha  did  not.  His  example  has  the  force  of  a  law  ;  and  "  he  that 
saith  he  abideth  in  him,  ought  himself  also  to  walk  even  as  he 
walked.  As  to  place— he  prayed  in  the  Wilderness,  and  he  pray- 
ed in  the  Garden.  As  to  time — we  read  of  his  rising  up  early  in 
15"* 


72  AUGUST  8. 

the  morning  to  pray  ;  and  praying  in  the  evening  ;  and  continu- 
ing all  night  in  prayer.  As  to  observation — he  prayed  privately, 
alone,  and  with  his  disciples,  and  in  public.  As  to  cases — he  pray- 
ed when  he  was  baptized ;  and  has  taught  us  to  sanctify  all  ordi- 
nances and  duties  by  prayer.  When  going  to  send  forth  his 
Apostles,  he  prayed,  to  teach  us  to  engage  in  no  enterprise,  relying 
on  our  own  wisdom  and  strength.  When  he  was  transfigured,  he 
prayed  to  teach  us  how  to  escape  the  snares  of  glory  and  great- 
ness. With  strong  crying  and  tears  he  made  supplication,  when 
he  was  sore  amazed  and  very  heav}^,  to  teach  us,  if  afilicted,  to 
pray.  To  teach  us  to  love  our  enemies,  when  they  pierced  his 
ii-dnds  and  feet,  he  prayed,  "  Father,  forgive  them,  for  they  know 
not  what  they  are  doing."  And  teach  us  how  to  finish  our  course, 
he  dies,  praying — "  Into  Thy  hands  I  commit  my  spirit." 

Thirdly.  By  his  providence.  Ah  !  Christians,  this  may  ex- 
plain many  a  dispensation  that  has  made  j^ou  tremble  and  grieve. 
"I  will  go,  and  return  to  my  place,  till  they  acknowledge  their 
oflTence,  and  seek  my  face :  in  their  afflction,  they  will  seek  me 
early."  That  is — I  will  teach  them  to  pray.  What  did  Absalom, 
when  he  wished  for  an  interview  with  Joab,  who,  when  sent  for, 
refused  to  come  ?  Go,  said  he  to  his  servant,  and  set  his  corn  on 
fire — and  then  he  will  soon  come.  And  so  it  fell  out.  And 
speedily  and  eagerly  approaching  him.  Why  hast  thou  done  this  ? 
says  Joab.  Absalom  replies— Not  because  I  designed  to  injure 
thee ;  but  I  wanted  to  converse  with  thee  ;  and  my  messengers 
were  refused.  So  when  you  are  lifeless  in  prayer,  and  backward 
in  the  exercise,  and  disregard  the  invitation,  "  Seek  ye  my  face ;" 
some  fiery  trial  consumes  or  threatens  some  of  your  possessions 
or  comforts  ;  and,  alarmed  and  perplexed,  then  you  anxiously  say 
unto  God,  "  Do  not  condemn  me  ;  show  me  wherefore  Thou  con- 
tendest  with  me."  You  then  also  want  succor  and  consolation  ; 
and  therefore  pray,  '■  Let  thy  loving  kindness  be  for  my  comfort, 
according  to  thy  word  unto  thy  servant."  How  many  of  the 
prayers  of  God's  people  in  the  Scripture  were,  both  in  their  real- 
ity and  excellency  too,  the  offspring  of  those  measures  by  which 
the  Lord  not  only  chastened,  but  taught  them. 

Fourthly.  By  his  Spirit.  What  means  "  praying  in  the  Holy 
Ghost,"  but  praying  by  his  influence?  Why  is  he  called  "The 
Spirit  of  grace  and  supplication  ?"  Is  it  not  because  he  brings 
us  upon  our  knees,  and  keeps  us  instant  in  prayer '?  If  any 
man  have  not  the  Spirit  of  Christ,  he  is  none  of  his:  and  this 
Spirit  awakens  the  conscience,  and  makes  us  sensible  of  our  needy 
and  perishing  condition  :  and  shows  us  the  glory,  as  well  as  the 
absolute  importance  of  Divine  blessings  ;  and  causes  us  to  hunger 
and  thirst  after  righteousness  ;  and  leads  us  into  all  the  truth  con- 
nected with  our  relief;  and  through  the  blood  of  the  cross  inspi- 
ring hope  and  confidence,  enables  us  to  cry,  Abba,  Father. 

Nor  is  it  only  in  the  beginning  of  a  devotional  life  that  this 
assistance  is  required  :  "  Likewise  the  Spirit  also  helpeth  our 
infirmities,"  says  the  Apostle  :  "  for  we  know  not  what  we  should 
pray  for  as  we  ought :  but  the  Spirit  itself  maketh  intercession  for 
us  with  groanings  which  cannot  be  uttered  "     And  where  is  the 


AUGUST  9.  73 

Christian  who  would  not  often  have  given  over  the  exercise,  under 
a  sense  of  his  imperfections  and  weaknesses,  but  for  the  hope  of 
the  supply  of  the  Spirit  of  Jesus  Christ ;  and  the  promise,  "  If  ye 
then  being  evil,  know  how  to  give  good  gifts  unto  your  children, 
how  much  more  shall  your  heavenly  Fatlier  give  the  Holy  Spirit 
to  them  that  ask  him  1"  This  has  revived  him  again  ;  and,  out  of 
weakness  he  has  been  made  strong,  and  delighted  himself  in  the 
Almighty. 

Happy  they  who,  by  the  great  Teacher,  are  thus  taught  to 
pray.  You  may  be  ignorant  of  many  things  ;  but  you  know  the 
way  to  the  throne  of  grace.  You  may  have  little  learning  ;  but 
you  can  speak  the  language  of  Canaan.  You  may  be  unnoticed  of 
your  fellow  creatures  ;  but  your  fellowship  is  with  the  Father,  and 
with  his  Son  Jesus  Christ.  And  a  life  of  prayer  will  soon  be  fol- 
lowed by  an  eternity  of  praise. 

But  how  awful  the  condition  of  those,  who  never  express  this 
desire — Lord,  teach  us  to  pray  !  Can  the  love  or  the  fear  of  God 
dwell  in  you  ?  Can  you  dispense  with  the  blessings  of  salvation  ? 
Or  do  you  think  that  God,  who  has  said,  "  For  all  these  things 
will  I  be  inquired  of,"  will  deny  himself?  Well,  another  instructer 
will  soon  teach  you  to  pray — a  dying  hcur — a  judgment  day — 
but  in  vain  !  "  Then  shall  they  call  upon  me,  but  I  will  not  an- 
swer :  they  shall  seek  me  early,  but  they  shall  not  find  me." 


August  9.—"  Give  glory  to  the  Lord  your  God  before  he  cause  darkness." 

Jeremiah,  xiii,  16. 

The  removal  of  the  Gospel  is  darkness.  The  Gospel  will  never 
be  removed  from  the  w^orld ;  but  it  may  be  withdrawn  from  a 
particular  place  or  people.  It  is  the  very  thing  denounced  ;  "  I 
will  remove  thy  candlestick  out  of  his  place,  except  thou  repent." 
And  this  has  been  done.  The  Jews  are  an  eminent  example. 
The  Kingdom  of  God  was  taken  from  them.  And  when  we  con- 
sider the  miracles,  the  institutions,  the  privileges,  by  which  they 
were  distinguished,  and  see  how  they  were  all  laid  waste ;  well 
may  the  apostle  say.  Behold  the  severity  of  God — and  if  he  spared 
not  tlie  natural  branches,  take  heed  lest  he  also  spare  not  thee. 
Where  now  are  the  seven  Churches  in  Asia  ?  Where  is  the  fa- 
mous Church  of  Rome,  whose  faith  was  spoken  of  throughout 
the  whole  world  ?  At  present,  you  have  the  inestimable  benefit. 
Be  not  as  the  swine,  who  knows  not  the  value  of  the  pearl,  and 
tlierefore  tramples  it  under  foot.  What  wonder,  if  the  manna 
should  be  taken  away,  when  you  despise  it  as  light  food '?  The 
Scriptures  may  be  continued,  and  the  preaching  of  the  Gospel 
be  removed  :  and  thus  the  word  may  be  precious,  because  there  is 
no  open  vision.  What  a  blessing  to  see  our  teachers  ;  and  to  hear 
a  ^vord  behind  us,  saying,  This  is  the  way  ;  walk  ye  in  it !  Faith 
cometh  by  hearing.  And  what  if  the  Lord  should  send  a  famine 
in  the  land — not  a  famine  of  bread,  nor  a  thirst  for  water  ;  but  of 
hearing  the  M'ords  of  the  Lord — and  we  should  run  to  and  fro  to 
.seek  the  word  of  the  Lord — and  shall  not  find  it  ?  Give  glory  to 
t?ie  Lord  your  God  before  he  cause  darkness. 


74  AUGUST  9. 

Impenitence  is  darkness.  A  man  may  be  surrounded  with 
food  ;  yet  he  dies,  if  he  cannot  use  and  digest  it,  as  much  as  if  he 
were  in  want  of  the  ahment.  The  means  of  grace  may  re- 
main, and  we  become  incapable  of  deriving  benefit  from  them.  It 
is  an  awful  fact,  that  God  punishes  one  sinner  by  another,  and 
judiciously  blinds  those  who  provoke  him.  Because  they  like 
not  to  retain  him  in  their  knowledge,  he  gives  them  up  to  a  repro- 
bate mind.  Because  they  receive  not  the  love  of  the  truth,  that 
they  may  be  saved,  he  sends  them  strong  delusion  to  believe  a 
lie.  They  are  joined  to  idols ;  and  he  lets  them  alone.  They  de- 
light in  error;  and  they  find  it.  They  seek  objections  to  the 
faith  once  delivered  to  the  saints  ;  and  they  are  overcome  by  them. 
They  trifle  with  the  Gospel ;  and,  at  length,  they  cannot  serious- 
ly regard  it,  or  feel  any  impression  under  it :  and  thus  is  fulfilled 
the  prophecy  of  Esaias,  which  saith,  By  hearing  ye  shall  hear, 
and  shall  not  understand  ;  and  seeing  ye  shall  see,  and  shall  not 
perceive.  Give  glory  to  the  Lord  your  God,  before  he  cause 
darkness. 

— Public  calamity  is  darkness.  Was  not  the  Babylonish  bon- 
dage darkness  to  the  Jews;  when  their  country,  the  glory  of  all 
lands,  was  desolated ;  and  they  carried  away  captives,  and  op- 
pressed as  slaves,  and  insulted  as  a  proverb  and  a  by-word  ?  And 
v/ould  not  national  distress  be  darkness  to  us  ?  Some  effects  of 
this,  we  have  experienced  :  but  how  inconsiderable  have  they  yet 
been,  compared  with  the  sufferings  of  other  countries,  or  our  own 
deserts !  And  is  there  no  danger  of  greater  ?  If  God  has  a  contro- 
versy with  us,  it  is  in  vain  to  argue — we  must  submit.  If  he  is 
provoked,  and  determined  to  punish,  vain  is  the  authority  of  rulers, 
the  wisdom  of  statesmen,  and  the  courage  of  v/arriors.  "  But  he 
has  a  people  among  us."  He  has — and  he  will  take  care  of  his 
own ;  but  he  can  secure  them  and  destroy  others.  Or  even 
they  themselves  may  help  forward,  or  even  occasion  calamity — 
for  no  sins  oftend  him  like  theirs  ;  and  they  may  be  chastened  of 
the  Lord,  that  they  may  not  be  condemned  with  Ihe  world.  When 
the  ship  sailed  from  Joppa,  there  was  only  one  good  man  on 
board  ;  and  the  storm  was  for  his  sake;  and  the  sea  could  only  be 
calmed  by  his  being  cast  into  it.  Give  glory  to  the  Lord  your 
God  before  he  cause  darkness. 

The  loss  of  reason  is  darkness.  And  how  soon  may  the  under 
standing  be  eclipsed  !  How  easily  may  the  slender  and  mysteri- 
ous basis  on  which  intellect  rests,  be  destroyed  !  See  Nebuchad- 
nezzar, eating  grass  like  an  ox.  See  the  Philosopher,  moping 
in  drivelling  idiocy.  Religion  can  only  operate  through  the  me- 
dium of  thought;  and,  therefore,  Avhile  you  have  your  mental 
powers,  employ  them — lest  darkness  come  upon  you. 

— The  loss  of  health  is  darkness.  Is  it  nothing  to  be  made  to 
possess  months  of  vanity  ?  or  to  have  wearisome  nights  appoint- 
ed us  ?  to  be  chastened,  also,  with  pain  upon  our  bed,  and  the 
multitude  of  our  bones  with  strong  pain  ;  so  that  our  life  abhor- 
reth  bread,  and  our  soul,  dainty  meat:  and  our  bones,  that  were 
not  seen,  stick  out  ?  Yet,  on  this  season,  many  suspend  an  attention 
to  the  concerns  of  religion.    WTien  thought  is  broken  to  pieces, 


AUGUST  10.  75 

and  every  avenue  to  the  soul  is  occupied  with  the  anguish  of  dis- 
ease, and  the  anxieties  of  recovery  ;  surely  sufficient  for  that  day 
is  the  evil  thereof.  Use  your  health  while  you  have  it,  lest  dark- 
ness come  upon  3'ou.  The  same  applies  to  age.  Then  desire 
fails  ;  the  grasshopper  is  a  burden  ;  sight  and  hearing,  and  memo- 
ry, and  judgment,  decline.  Remember,  therefore,  says  Solomon, 
now  thy  Creator  in  the  days  of  thy  youth,  while  the  evil  days 
come  not,  nor  the  years  draw  nigh,  when  thou  shalt  say,  I  have 
no  pleasure  in  them. 

— Death  is  darkness.  Then  j^ou  must  give  up  your  employ- 
ments, however  interesting ;  your  possessions,  however  valued ; 
your  connexions,  however  endeared ;  your  religious  advantages, 
however  important — and,  stripped  and  silent,  retire  into  the  gloom 
of -the  grave.  This  darkness  is  certain,  It-cannot  be  remote.  It 
may  be  close  at  hand.  There  may  be  but  a  step  between  me  and 
death,  "  before  I  go  whence  I  shall  not  return,  even  to  the  land 
of  darkness,  and  the  shadow  of  death :  a  land  of  darkness,  as 
darkness  itself;  and  ol  the  shadow  of  death  without  any  order, 
and  where  the  light  is  as  darkness." 

— Hell  is  darkness — outer  darkness  ;  where  there  is  weeping, 
and  wailing,  and  gnashing  of  teeth.  The  dreadfulness  of  this 
state,  it  is  impossible  either  to  describe  or  imagine.  But  we  know, 
that  it  is  possible  to  escape  it.  We  also  know  that  the  present 
is  the  only  opportunity.  Behold,  now  is  the  accepted  time  ;  now 
is  the  day  of  salvation.  Give  glory  to  the  Lord  your  God,  before 
he  cause  darkness. 

Blessed  be  God,  for  his  long  suffering  goodness,  and  his  warning 
mercy.  He  might  justly  have  spared  his  words,  and  come  in- 
stantly to  blows.  But  he  speaks  before  he  strikes :  and  he  threat- 
ens, that  he  may  not  destroy.  May  the  kind  alarm  awaken  our 
fear;  and  may  our  fear  produce  flighty  and  may  we  flee  for 
refuge  to  the  hope  set  before  us,  even  Jesus,  who  delivers  from 
the  wrath  to  come. 


August  10.—"  He  must  increase,  but  I  must  decrease."— John,  iii,  30. 

This  was  spoken  of  the  Redeemer,  by  his  forerunner  John.  And 
it  is  not  to  be  considered  as  the  language  of  complaint,  or  sullen 
acquiescence— as  if  he  w^ould  say,  "  I  dislike  it ;  but  it  is  unavoid- 
able. It  is  my  grief;  and  I  must  bear  it."  No.  It  was  as  agree- 
able in  his  feelings,  as  it  was  firm  in  his  belief.  And  it  sho\ved  a 
fine  and  a  noble  soul  in  this  man.  The  spirit  that  is  in  us  lusteth 
to  envy.  We  love  something  distinguishing,  and  therefore  exclu- 
sive. We  wish  to  rise,  even  by  the  depression  of  others.  It  is 
trying,  even  to  a  good  man,'  to  withdraw,  and  see  a  successor  filling 
his  place  better  than  himself,  and,  as  the  honors  he  has  worn  are 
transferred  to  another,  to  say,  "He  must  increase,  but  I  must 
decrease."  It  is  not  an  easy  thing  to  go  down  Avell ;  or  for  a  set- 
ting  star  to  exult  in  a  rising  sun. 

But  it  was  thus  with  John.  He  knew  his  rank,  and  approved 
of  his  place.  He  was  the  servant,  not  the  master.  The  friend, 
not  the  bridegroom.    The  church  was  not  married  to  him.    "  He 


76  AUGUST  10. 

that  hath  the  bride  is  the  bridegroom  :  but  the  friend  of  the  bride- 
groom, which  standeth  and  heareth  him,  rejoiceth  greatly  because 
of  the  bridegroom's  voice.  This  my  joy  therefore  is  fulfilled, 
He  must  increase,  but  I  must  decrease." 

What  does  he  mean  by  this  increase  ?  Not  an  increase  in  his 
temporal  condition.  As  he  had  been  poor,  so  he  was  to  continue. 
Many  of  his  professed  followers  seek  great  things  to  themselves  : 
but  we  may  judge  of  his  estimation  of  them  by  his  choice  :  for 
they  were  all  within  his  reach.  But  though  he  had  a  kingdom,  it 
was  not  of  this  world.  Nor  is  it  by  any  kind  of  earthly  distinc- 
tion and  indulgence  that  he  has  characterized  Christians,  or  raised 
their  hope.  He  has  nowhere  engaged  to  make  them  rich  in  th.s 
world's  good,  but  only  rich  in  faith.  He  has  nowhere  told  them 
that  they  shall  be  free  from  trouble,  but  only  that  in  him  they 
shal]  have  peace. 

The  increase  partly  regards  his  personal  ministry.  Both  John 
and  Jesus  were  preachers  and  leaders.  John's  "  course"  was 
ending  ;  but  Jesus  was  only  commencing  his  public  work.  John 
was  going  to  lose  his  disciples,  and  Jesus  to  gain  them,  and  be- 
come a  much  more  famous  minister,  by  miracles,  and  clearness, 
and  grandeur  of  doctrine,  and  the  permanency  of  his  success.  In- 
deed, we  have  no  reason  to  believe  that  John  ever  preached  after 
this.  The  end  of  his  mission  was  answered.  He  was  a  voice  ; 
and,  having  made  his  proclamation,  he  was  silenced.  He  was  the 
morning  star  ;  and,  having  ushered  the  Sun  of  Righteousness  in, 
he  disappeared.  He  was  the  forerunner,  to  introduce  the  Messiah  ; 
but  the  Messiah  was  now  come  and  verified,  and  acknowledged. 

But  it  Avas  the  same  as  saying,  Christianity  must  increase. 
Christianity  was  small  at  first ;  but  it  was  to  resemble  the  shining 
light,  which  begins  with  the  dawn,  but  becomes  perfect  da^^  Or 
to  be  like  the  mustard  seed,  which,  however  diminutive,  grows 
the  greatest  amongst  herbs,  and  becomes  a  tree,  so  that  the  birds 
of  the  air  come  and  lodge  in  the  branches  thereof.  Or  the  por- 
tion of  leaven,  which,  hid  in  the  meal,  continues  to  diffuse  itself 
till  the  whole  be  leavened.  His  doctrine  was  possessed  only  by 
liimself  for  a  time.  He  then  communicated  the  secret  to  twelve, 
then  to  seventy.  His  followers,  after  this,  were  not  numerous, 
and  they  consisted  chiefly  of  the  common  people  ;  for  it  was 
scornfully  asked  "  Have  any  of  the  rulers  believed  on  him  ?" 
After  various  trials,  the  number  of  disciples  in  Jerusalem,  pre- 
viously to  the  descent  of  the  Spirit,  were  about  one  hundred  and 
twenty.  Then  three  thousand  were  added  in  one  day — and  the 
Lord  added  to  the  church  daily  such  as  should  be  saved.  Thus 
mightily  grew  the  word  of  God,  and  prevailed.  It  soon  spread 
beyond  the  bounds  of  .Tudea,  and  reached  the  ends  of  the  Roman 
world — the  heralds  of  thanking  God,  who  always  caused  them  to 
triumph  in  Christ,  and  made  manifest  the  savor  of  his  know- 
ledge by  them  in  every  place.  How  much  has  his  cause  done 
since  !  And  how  is  it  expanding  now  !  But  a  vaster  increase  is 
yet  to  take  place.  His  glory  shall  be  revealed,  and  all  flesh  sliall 
see  it  together.  For  now  sliall  he  be  great  to  the  ends  of  the 
earth.     Such  is  the  language  of  the  Scripture,  and  nothing  h{\« 


AUGUST  U.  77 

yet  taken  place  sufficient  to  fulfill  it.  It  is  therefore  before  us. 
We  know  that  heathenism,  and  Mahomedanism,  and  Popery, 
shall  be  destroyed.  And  we  know  that  the  Jews  shall  look  on 
him  whom  they  have  pierced — and  if  the  casting  them  away  was 
the  reconciling  of  the  world,  what  shall  the  receiving  of  them  be, 
but  life  from  the  dead  ? 

— And  there  is  no  uncertainty  here — it  must  be.  The  mouth 
of  the  Lord  hath  spoken  it.  His  death  insures  it.  He  has  power 
over  all  flesh  to  accomplish  it.  Let  those  who  love  him,  and  are 
laboring  to  advance  his  cause,  rejoice,  and  be  encouraged — they 
cannot  fail.  "  His  name  shall  endure  for  ever ;  his  name  shall  be 
continued  as  long  as  the  sun  •  and  men  shall  be  blessed  in  him ; 
all  nations  shall  call  him  blessed.  Blessed  be  the  Lord  God,  the 
God  of  Israel,  who  only  doth  wondrous  things.  And  blessed  be 
his  glorious  name  for  ever  ;  and  let  the  whole  earth  be  filled  with 
his  glory.    Amen,  and  amen." 

August  11. — "  Wherefore,  my  beloved,  as  ye  have  always  obeyed,  not  as 
in  my  presence  only,  but  now  much  more  in  my  absence." — Phil,  ii,  12. 

"  That  which  is  unsavory  cannot  be  eaten  without  salt."  And 
therefore,  to  render  it  palatable,  we  season  it.  When  we  are  going 
to  reprove  a  fault,  or  enforce  a  duty,  we  should,  as  much  as  pos- 
sible, commend ;  for  praise  opens  the  mind,  and  prepares  for  the 
reception  of  rebuke  or  admonition.  This  wisdom  the  apostle 
here  displays.  There  was  nothing  in  him  like  flattery ;  but,  to 
introduce  his  most  solemn  charge,  that  they  would  work  out  their 
own  salvation  with  fear  and  trembling,  he  applauds  these  Philip- 
pians  for  four  things. 

First.  Their  obedience.  Belief,  knowledge,  profession,  talk, 
every  thing  is  vain  without  this.  The  Gospel  was  made  knowTi 
for  the  obedience  of  faith — and  these  Philippians  had  "  obeyed." 

Secondly.  The  constancy  of  their  practice.  Lot's  Wife,  at  the 
angel's  command,  left  Sodom  ;  but  "  she  looked  back."  The  Ga- 
latians  '•  did  run  well ;  but  were  hindered  :"  "  they  began  in  the 
Spirit,  and  ended  in  the  flesh,"  The  goodness  of  Ephraim  and 
Judah  Avas  like  a  morning  cloud,  and  as  the  early  dew  that  pass- 
eth  away — but  these  Philippians  had  "  always"  obeyed. 

Thirdly.  The  increase  of  tlieir  diligence  and  zeal.  They  had 
"  much  more"  obeyed.  They  not  only  held  on  their  way  but 
waxed  stronger  and  stronger  ;  not  only  continued,  but  always 
abounded  in  the  work  of  the  Lord.  Nothing  is  more  desirable 
or  pleasing  than  to  see  this  progression.  It  is  like  the  shining 
light,  that  shineth  more  and  more  unto  the  perfect  da}^  It  is  like 
the  springing  of  the  earth,  first  the  blade,  then  the  ear,  and  after 
that  the  full  corn  in  the  ear. 

Fourthly.  The  progress  of  their  improvement  under  disad- 
vantages. They  had  much  more  obeyed  "  in  his  absence"  than 
in  his  presence  ^Vhen  he  was  no  longer  with  them  as  a  witness 
to  observe,  as  an  example  to  excite,  as  a  preacher  to  watch  and  to 
warn,  to  address  and  to  animate.  Some  attend  the  word  and  wor- 
ship of  God  from  the  influence  of  a  friend,  or  the  authority  of  a 
father  or  a  master.     Jehoash  followed  the  Lord  all  the  days  of 


:b  august  12. 

Jelioiada,  the  high  priest,  who  brought  him  up ;  but  as  soon  as 
this  eminent  servant  of  God  was  dead,  the  young  prince  became 
an  idolater,  and  even  slew  a  prophet  of  the  Lord.  There  are 
many  who  regard  the  eye  of  man  more  than  the  eye  of  God.  It 
is  well  when  our  devotion  springs  from  inward  principle,  and  does 
not  depend  upon  outward  excitement ;  when  we  not  only  forsake, 
but  abhor  that  which  is  evil  ;  and  not  only  follow,  but  cleave  to 
that  which  is  good.  There  is  scarcely  an  individual,  perhaps, 
that  does  not  sometnnes  pray.  But  does  he  delight  himself  in 
the  Almighty  ?  Will  he  always  call  upon  God  ?  There  are  few 
but  are  afflicted  or  alarmed  into  occasional  piety.  But  are  we  the 
same  in  health  as  in  sickness  ?  In  the  house  as  in  the  temple  ? 
On  the  week  as  on  the  Sabbath  ? 

What  an  immense  loss  must  the  Philippians  have  sustained  in 
Paul's  absence  from  them  !  Yet  they  obeyed  much  more  in  his 
absence  than  in  his  presence.  Surely  this  shows  that  when  he 
left  them,  God  did  not  leave  them.  It  teaches  us  that  God  does 
not  depend  upon  instruments,  though  he  is  pleased  to  make  use 
of  them.  It  proves  that,  by  his  own  Spirit,  he  can  make  up  for 
th§  want  of  any  creature  advantage.  When,  by  persecution,  the 
church  has  been  deprived  of  their  pastors  ;  or,  by  accident  or  dis- 
ease, Christians  have  been  destitute  of  the  public  ordinances  of 
religion  ;  they  have  seen  his  power  and  his  glory  as  they  have 
seen  him  in  the  sanctuary.  The  streams  were  gone,  but  the 
fountain  was  near.  And  where  the  providence  of  God  has  denied 
the  usual  means  of  grace,  we  have  knoAvn  the  sufferers  to  prosper 
in  the  divine  life,  even  more  than  those  who  have  enjoyed  an 
affluence  of  privileges. 

"  I  cannot  bear  ^hine  absence  Lord —      I      "  Be  thou,  my  heart,  still  near  my  God, 
"  My  life  expires  if  thou  depart :  |  "  And  thou,  my  God,  be  near  my  heart." 


August  12. — "  Sing  unto  the  Lord,  O  ye  saints  of  his,  and  give  thanks  at 
the  remembrance  of  his  holiness." — Psalm,  xxx,  4. 

It  would  be  perfectly  useless  to  call  upon  others  to  do  this  in 
tlieir  present  state. 

"  None  but  the  soui  thct  feels  his  grace      |      "  Can  triumph  in  his  holiness." 

Since  the  fall,  this  attribute,  which  renders  God  so  amiable  in 
himself,  and  which  draws  forth  the  highest  praises  of  heaven, 
makes  him  unlovely  to  an  apostate  creature.  There  is  nothing 
the  sinner  thinks  of  with  so  much  dislike  as  a  perfection  that  jus- 
tifies all  his  fears,  and  opposes  all  his  inclinations  and  pursuits. 
What  an  enemy  the  world  naturally  is  to  the  holiness  of  God, 
may  be  seen  in  the  practice  of  the  heathens.  Among  all  the  he- 
roes they  deified,  they  advanced  none  for  those  qualities  which 
approach  the  most  nearly  to  it;  but  frequently  for  passions  the 
most  remote  from  it  ;  and  at  best,  only  for  some  physical  power, 
valued  or  useful  in  the  concerns  of  this  life.  Esculapius  was  dei- 
fied for  his  skill  in  curing  diseases.  Bacchus  for  the  use  of  the 
grape.  Vulcan  for  his  operations  in  fire.  Hercules  for  his  de- 
stroying monsters  :  and  so  of  the  rest.  But  not  one  of  them  all 
was  advanced  to  this  honor  for  the  virtue  of  holiness— as  if  this 


AUGUST  13.  79 

property  was  beneath  their  notice  in  the  formation  of  a  deity  ;  or 
they  loved  a  god  better  that  had  nothing  to  do  with  it. 

It  was  upon  this  principle  that  they  who  are  now  saints  "  would" 
once  themselves  "  have  none  of  Him  ;"  and  really  said  unto  God, 
"  Depart  from  us  ;  we  d^ire  not  the  knowledge  of  thy  ways." 
Hence,  if  they  loved  the  ^fobath,  it  was  a  day  of  leisure  and  re- 
creation ;  not  as  "  the  holy  of  the  Lord,  and  honorable."  Hence 
they  disliked  his  people,  as  renewed,  because  they  were  images 
of  this  pure  original. 

What  a  blessed  evidence  is  it  in  their  favor,  that  they  can  now 
glory  in  his  holy  name,  and  sing  and  give  thanks  at  the  remem- 
brance of  his  holiness  !  But  such  is  tlie  change  they  have  expe- 
rienced, that  they  do  contemplate  him  with  pleasure  as  holy  in  all 
his  ways,  and  righteous  in  all  his  works.  It  is  a  relief,  a  satisfac- 
tion to  their  minds,  in  every  perplexity  in  nature  or  providence, 
that  the  Judge  of  all  the  earth  must  do  right.  They  delight  in 
the  law  of  God,  which  is  holy,  just,  and  good,  after  the  inward 
man.  The  gospel  appears  to  their  minds  glorious,  because  'there- 
in is  the  righteousness  of  God  revealed  from  faith  to  faith  ;  that 
he  might  be  just  and  the  justifier  of  him  which  believeth  in  Jesus." 
This  attribute  now  smiles  upon  them.  They  have  a  vast  interest 
and  hope  in  it.  As  holy,  they  can  depend  upon  his  truth,  and 
are  assured  of  the  fulfilment  of  his  word.  They  know  that  He, 
who  has  said,  I  will  abundantly  pardon  ;  I  will  never  leave  thee, 
nor  forsake  thee,  is  a  God  that  cannot  lie.  Yes,  says  the  Chris- 
tian, since  He  who  loves  me  is  purity  itself,  and  his  influence  is 
almighty,  he  will  sprinkle  clean  water  upon  me,  and  I  shall  be 
clean.  He  will  destroy  in  me  the  sin  which  he  infinitely  hates. 
He  will  make  me  a  partaker  of  his  holiness,  and  render  me  meet 
for  the  inheritance  of  the  saints  in  light. 

But  without  this  love  to  holiness  we  cannot  see  the  kingdom  of 
God.  We  are,  both  by  Scripture  and  by  the  nature  of  the  case, 
excluded  for  ever  from  his  presence,  which  could  only  make  us 
miserable,  ^\llat  fellowship  hath  light  with  darkness  ?  What 
communion  hath  righteousness  Vv'ith  unrighteousness  ? 

Some  talk  of  the  less  amiable  views  of  the  Supreme  Being — 
yea,  of  the  darker  side  of  the  Deit3^  I  wonder  what  side  this  is. 
The  Book  tells  me :  and — I  believe  it — I  feel  it,  that  "  God  is 
light,  and  in  him  is  no  darkness  at  all."  Therefore,  thus  saith  the 
Lord ;  '"  Let  not  the  wise  man  glory  in  his  wisdom,  neither  let  the 
mighty  man  glory  in  his  might ;  let  not  the  rich  man  glory  in 
his  riches  ;  but  let  him  that  glorieth  glory  in  this,  that  he  under- 
standeth  and  knoweth  me,  that  I  am  the  Lord  which  exercise  lov- 
ing kindness,  judgment,  and  righteousness  in  the  earth  ;  for  in 
these  things  I  delight,  saith  the  Lord." 


August  13. — "  And  David  said,  Is  there  yet  any  that  is  left  of  the  house 
of  Saul,  that  I  may  show  him  kindness,  for  Jonathan's  sake  ?" — 2  Sam.  ix,  L 

Let  me  not  pass  by  this  without  remark. 

— See  the  law  state  of  SauPs  house  !     He  had  a  very  numerous 
family,  sufficient  to  have  replenished  a  country  j  and  yet  it  was  now 


80  AUGUST  13. 

so  reduced,  dispersed,  concealed,  or  imknoAvn,  that  it  was  necessary 
lo  inquire  whether  any  remains  of  it  were  left.  So  God  setteth 
the  solitary  in  families.  Some  houses,  distinguished  for  their 
wealth  and  nobility,  fall  into  indigence  and  obscurity ;  while 
others  are  completely  terminated,  theirU.ast  branch  having  with- 
ered in  the  dust.  "  Their  inward  thmight  is,  that  their  houses 
shall  continue  for  ever,  and  their  dwelling  places  to  all  genera- 
tions ;  they  call  their  lands  after  their  own  names.  Nevertheless, 
man  being  in  honor,  abideth  not ;  he  is  like  the  beasts  that  pe- 
rish." "  Be  not  thou  afraid  when  one  is  made  rich,  \\  hen  the 
glory  of  his  house  is  increased."  Vanity  of  vanities !  saith  the 
preacher — all  is  vanity  ! 

— See  a  fine  instance  of  the  forgiveness  of  injuries. — Sa  jl  had 
been  David's  sworn  foe,  and  had  pursued  him  to  the  last  with  re- 
morseless malignity.  Yet  while  he  was  alive,  David  never  took 
an  advantage  to  injure  him,  when  he  had  him  completely  in  his 
power.  And  when  he  died,  he  mourned  over  him,  and  eulogized 
liim  far  beyond  his  desert.  And,  years  after,  he  inquires  whether 
any  of  his  family  was  left — not  to  cut  them  off,  lest  they  should 
disturb  his  government — or  to  punish  the  sins  of  the  father  upon 
the  children.  Thus  Athaliah  arose,  and  destroyed  all  the  seed 
royal :  and  Abimelech  would  leave  none  remaining  of  his  father's 
house,  and  slew  his  brethren,  the  sons  of  Jerubbaal,  being  three- 
score and  ten  persons,  upon  one  stone.  And  the  same  barbarous 
exterminations  have  always  been  practised  in  the  east.  But  Da- 
vid asks  if  any  is  left,  to  "  show  him  kindness."  Let  us  learn 
from  hence  not  to  avenge  ourselves,  but  rather  to  give  place  unto 
wrath.  A  greater  than  David  has  said,  "  Love  your  enemies  ; 
bless  them  that  curse  you."  And  he  perfectly  exemplified  his 
own  command:  "When  he  was  reviled,  he  reviled  not  again; 
when  be  suffered,  he  threatened  not,"  but  prayed,  "  Father,  for- 
give them,  for  they  know  not  what  they  do." 

We  have  here  a  proof  of  real  and  refined  affection — that  I  may 
show  him  kindness  "  for"  Jonathan's  sake."  Jonathan  had  been 
his  bosom  friend,  and  his  open  and  generous  conduct  had  justly 
endeared  him  to  David.  We  love  steadiness  of  attachment.  Thy 
own  friend  and  thy  father's  friend  forsake  not.  A  friend  is  born 
for  adversity,  and  loveth  at  all  times  ;  and  his  regard  will  extend 
beyond  the  individual,  to  his  connexions  and  offspring.  God  him- 
self acts  upon  this  principle,  and  tells  us  that  the  children  of  his 
servant  shall  continue,  and  that  the  generation  of  the  upright 
shall  be  blessed.  "*!  have  been  young,"  says  David,  "  and  now 
am  old ;  yet  have  I  not  seen  the  righteous  forsaken,  nor  his  seed 
begging  bread."  And  shall  not  we  act  upon  the  same  principle 
in  another  case  ?  Who  remembered  us  in  our  low  estate  ?  Who, 
when  rich,  for  our  sakes  became  poor  ?  and  died,  that  we  might 
live?  He  was  received  up  into  glory,  and  is  no  more  in  the 
world.  But  are  there  none  left  of  his  family  who  stand  in  need 
of  our  assistance  ?  Let  us  pity  and  relieve  them.  Whatever  we 
do  unto  one  of  the  least  of  all  these,  he  will  esteem  as  done  unto 
himself. 
—It  was  Iwnorable  in  David  not  to  wait  to  he  addressed^  hut  to 


AUGUST  14.  81 

endeavor  to  search  out  the  object,  We  are  to  devise  liberal  things, 
and  not  only  to  seize,  but  to  seek  opportunities  of  doing  good. 
The  most  needy  and  deserving  are  generally  the  least  clamorous  ; 
and,  like  the  stricken  deer,  retire  and  bleed  alone.  And  such  we 
must  seek  after.  We  should  not  wait  for  the  enforcement  of 
claims,  if  conscience  tells  us  they  are  due.  Yet  some,  we  fear, 
would  never  pay  a  debt,  if  they  thought  the  creditor  had  forgot- 
ten it.     But  justice  is  the  rule  of  our  duty. 

—We  can  go  no  further  in  our  prase  of  David.  Surely  his 
kindness  loses  somewhat  of  its  excellency  in  its  lateness.  Mephi- 
bosheth  was  five  years  old  when  David  ascended  the  throne ;  and 
was  now  married  and  had  a  son.  Thus  a  considerable  number 
of  years  must  have  elapsed  since  God  had  delivered  him  out  of 
all  his  adversity.  He  therefore  (though  better  late  than  never) 
should  have  made  this  inquiry  much  earlier.  What  shall  we  say 
to  this  ?  We  ought  to  make  the  best  of  every  thing,  especially  in 
the  conduct  of  great  and  good  men.  But  none  of  them  are  fault- 
less. And  the  sacred  writers  always  show  their  impartiality. 
They  always  record  things  just  as  they  occurred,  regardless  of 
consequences — their  only  aim  is  truth.  It  has  been  said,  in  ex- 
culpation of  David,  That  he  was  so  much  engaged  in  war,  and 
pressed  with  such  a  multiplicity  of  engagements  !  There  was  a 
truth  in  this :  but  it  does  not  entirely  excuse  him.  He  had  entered 
into  covenant  with  Jonathan  ;  and  should  immediately  have  shown 
his  seed  "  the  kindness  of  God  ;"  that  is,  the  kindness  which  he 
had  sworn  in  his  presence  to  exercise.  Let  us  take  heed  that  in- 
dulgence does  not  harden  the  heart :  and  when  we  prosper,  let  us 
watch  and  pray,  lest  we  enter  into  temptation.  The  prosperity 
of  fools  destroys  them  ;  and  the  prosperity  of  wise  men  commonly 
injures  them.  As  people  rise  in  the  world,  they  get  bad  memo- 
r'es.  The  Chief  Butler  did  not  remember  Joseph,  but  forgot 
him  :  Lord,  what  is  man  ! 

In  all  things  Jesus  has  the  pre-eminence.  He  remembered  us 
as  soon  as  he  came  into  his  kingdom.  And,  though  passed  into 
the  heavens,  he  is  touched  with  the  feeling  of  our  infirmities. 


August  14. — "  Aud  David  said  unto  him,  Fear  not;  for  I  will  surely  show 
thee  kindness,  for  Jonathan  thy  fathers  sake,  and  will  restore  thee  all  the 
land  of  Saul  thy  father;  and  thou  shalt  eat  bread  at  my  table  continually. 
And  he  bowed  himself,  and  said.  What  is  thy  servant,  that  thou  shouldest  look 
upon  such  a  dead  dog  as  I  am  ?" — 2  Samuel,  ix,  7,  8. 

DAvm  had  inquired  whether  there  M'as  any  left  of  the  house  of 
Saul,  that  he  might  show  him  kindness  for  Jonathan's  sake.  Upon 
which  Ziba,  an  old  retainer  in  Saul's  family,  said  unto  the  king, 
"  Jonathan  hath  yet  a  son,  which  is  lame  on  his  feet."  This  lame- 
ness was  occasioned  by  an  accident,  in  consequence  of  the  battle 
of  Gilboa,  by  which  his  grandfather  and  his  father  were  both 
slain.  The  nurse,  not  only  from  the  terror  such  an  event  natu- 
rally inspires,  but  also  from  knowing  that  INIephibosheth  vras  now 
the  heir  apparent  to  the  throne,  and  that  the  victors  would  eagerly 
seek  to  apprehend  him,  to  secure  and  conceal  her  precious  charge, 
took  him  up  and  fled  j  but  fell  and  crippled  him  for  life.    To  how 


&Z  AUGUST  14. 

many  perils  are  children  exposed  in  their  rearing ;  and  how 
thankful  should  we  feel  to  the  providence  of  God,  if  we  have 
escaped  them.  Yet,  instead  of  pitying  Mephibosheth,  we  ought 
rather  to  congratulate  him  on  this  affliction.  In  the  earlier  stages 
of  society,  corporeal  accomplishments  were  much  rated  ;  and  had 
not  Mephibosheth  been  thus  disfigured  and  dismemberd,  the  adhe- 
rents of  Saul's  house  would  probably,  as  he  was  the  next  heir, 
have  proclaimed  him  instead  of  his  uncle  Ishbosheth ;  and  then 
it  is  most  likely  he  would  have  been  murdered  as  he  was.  Who 
knows  what  is  good  for  man  in  this  vain  life  ?  And  who  knov.'S 
what  is  evil  ?  How  often  have  we  deprecated  things  for  which 
we  have  afterwards  been  thankful !  How  much  do  we  owe  to 
the  disappointments  of  life  !  What  dangers  have  ill  health,  or  re- 
duced substance,  prevented ! 

*'  Yc  fcai  ful  saints,  fresh  courage  take  !      I      "Are  big  with  mercy,  and  shall  break 
"  The  clouds  ye  so  much  dread  |  "  In  blessings  on  your  head." 

— "  And  the  king  said.  Where  is  he  ?  And  Ziba  said.  Behold,  he 
is  in  the  house  of  Machir,  the  son  of  Ammiel,  in  Lo-debar." 
Here,  probably,  resided  in  obscurity  his  mother's  relations :  and 
here  he  himself  was  forgotten,  like  a  dead  man  out  of  mind. 
Machir,  with  whom  he  dwelt,  seems  to  have  been  a  noble,  gene- 
rous man,  who  took  charge  of  Mephibosheth  from  pity  of  one 
born  to  honor,  and  the  son  of  so  excellent  a  father ;  and  not  from 
any  disaffection  to  David.  Yea,  we  afterward  find  him  equally 
kind  to  David  ;  and  furnishing  him  with  every  refreshment  when 
he  was  driven  an  exile  into  his  neighborhood,  by  the  rebellion  of 
Absalom.  And  may  not  David's  kindness  to  Mephibosheth  at 
this  time,  have  induced  Machir  the  more  promptly  and  extensively 
to  exert  himself  in  favor  of  David  in  his  subsequent  distress  ?  If 
so,  it  says,  "  Give  a  portion  to  seven,  and  also  to  eight ;  for  thou 
knowest  not  what  evil  shall  be  upon  the  earth."  The  aid  we 
impart  to-day,  we  may  want  to-morrow.  Blessed  are  the  merci- 
ful, for  they  shall  obtain  mercy. 

The  king  sent  and  fetched  him.  And  observe  his  introduction 
at  court.  W^hen  he  was  come  unto  David,  he  fell  on  his  face, 
and  did  reverence.  David  had  done  the  very  same,  to  this  crij)- 
ple's  father  a  few  years  before,  bowing  himself  three  times  to  the 
earth.  What  changes  take  place  in  the  conditions  of  men.  David 
had  too  reflective  a  mind  not  to  think  of  this.  He  had  probably 
never  seen  Mephibosheth  before,  though  he  was  born  about  the 
time  of  his  intimacy  with  his  beloved  father.  The  first  thing  I 
suppose  he  would  look  for  in  his  features,  would  be  the  image  of 
Jonathan.  David  had  too  much  sensibility  not  to  be  impressed 
with  the  affecting  scene.  Feeling  is  always  brief  in  expression. 
He  utters  only  one  word  :  but  the  manner  in  which  he  pronounced 
it  said  every  thing.  And  David  said,  Mephibosheth!  It  was  the 
language  of  surprise,  tenderness,  and  endearment. 

—But  why  was  he  afraid  of  David  ?  It  is  not  probable  that  he 
apprehended  any  danger  from  him.  But  he  had  been  living  in 
the  country,  and  in  privacy,  from  a  child.  And  it  is  no  unusual 
thing  for  a  stranger  to  be  intimidated  at  the  presence  of  a  very 
superior  and  extraordinary  man.    Madame  de  Stael,  though  ac- 


AUGUST  14.  83 

customed  to  the  highest  society,  and  endued  with  such  powers  of 
addresy  and  conversation,  says  she  was  breathless  in  the  company 
of  the  late  emperor  of  France;  and  could  never  rise  above  this 
prostration  of  mind.  But  David  was  a  greater  man,  and  as  great 
a  warrior,  considering  the  age  in  which  he  lived.  Seeing  the  de- 
pression of  his  countenance,  and  his  tremor  ; 

—David  said  to  him,  "  Fear  not,  for  I  will  surely  show  thee 
kindness,  for  Jonathan's  sake ;"  and  gave  him  the  assurance  of  two 
things.  First— Upon  the  suppression  of  Ishbosheth's  faction, 
Saul's  estate  had  been  confiscated  to  the  crown— this  he  promises 
to  give  him  with  all  its  future  revenues.  And  secondly— He  assigns 
him  a  residence  in  his  palace,  and  a  constant  access  to  himself: 
I  will  restore  thee  all  the  land  of  Saul  thy  fother ;  and  thou  shalt 
eat  bread  at  my  table  continually. 

— And  how  did  Mephibosheth  receive  these  honors  ?  He  was  not 
one  of  those  who  take  every  favor  as  a  debt,  and  imagine  their 
friends  are  only  doing  their  duty,  and  very  imperfectly,  too,  per- 
haps, in  every  kindness  they  show  them— But  he  exclaims,  "  What 
is  thy  servant,  that  thou  shouldest  look  upon  such  a  dead  dog  as  I 
am  ?"  A  dog  is  fitter  to  be  under  the  table,  than  at  the  side  of  it ; 
and  a  dead  dag  is  fitter  for  the  ditch,  than  the  palace.  It  was 
a  strong,  proverbial  expression,  used  to  signify  how  mean,  and 
base,  and  unworthy,  and  unqualified,  he  deemed  himself.  But 
if  he  received  these  benefits  from  David  with  so  much  thank- 
fulness and  humility,  how  ought  lue  to  feel  under  those  blessings 
which  God  bestows  upo)2  us  '?  And  here  let  me  ask  three  questions. 

And,  first— not  to  dwell  on  the  ordinary  bounties  of  his  provi- 
dence ;  Has  he  not  remembered  us  in  our  low  estate  ?  Has  he  not 
sought  and  saved  our  souls  ?  Has  he  not  restored  our  forfeited 
inheritance  ?  Has  he  not  given  us  a  name  and  a  place  in  his  house, 
that  we  may  eat  and  drink  at  his  table,  in  his  kingdom  ? 

Secondly.  And  are  not  the  blessings  He  has  conferred  upon 
us  infinitely  greater  than  those  Mephibosheth  received  from  David  1 
It  might  seem  an  immense  thing  to  a  worldly  mind,  to  be  fetched 
out  of  distant  obscurity ;  and  enriched  with  a  royal  demesne ; 
and  allowed  to  live  at  a  splendid  court.  But  Mephibosheth,  per- 
haps, was  not  even  so  happy  as  before :  and  for  whatever  pur- 
poses he  valued  his  elevation,  he  soon  left  it,  and  found  that  he  had 
set  his  eyes  on  that  which  is  not.  But  we  are  blessed  with  all 
spiritual  blessings  in  heavenly  places  in  Christ.  Our  dignities 
and  enjoyments  yield  the  most  perfect  satisfaction.  And  they 
will  endure  for  ever. 

Thirdly.  And  how  much  less  reason  had  we  to  look  for  such 
favors  from  God,  than  Mephibosheth  had  to  expect  such  bestov'- 
ments  from  David  ?  He  was  David's  fellow  creature,  and  had  a 
claim  founded  in  the  community  of  nature.  He  was  the  son  of 
an  intimate  friend,  to  whom  he  was  under  obligation.  He  was 
always  a  relation,  being  the  child  of  his  brother-in-law.  Though 
a  sufferer,  he  was  innocent,  and  ha^  ahvays  conducted  himself 
properly  toward  David. 

—But,  Lord,  what  is  man,  that  thou  rirt  mindful  of  him ;  or 
the  son  of  man  that  thou  visitest  him.  ?  We  were  strangers — ene- 


84  AUGUST  15. 

mies  by  wicked  works — unworthy  of  the  least  of  ail  his  mercies 
deserving  that  his  wrath  should  come  upon  us  as  the  children  of 
disobedience  !  What  then  ought  to  be  our  self  abasement  ?  our 
gratitude  ?  But  where  are  they  7  Are  they  urging  us  to  exclaim. 
Not  unto  us,  O  Lord,  not  unto  us  !  By  thy  grace  we  are  what  we 
are  !  Are  they  inducing  us  to  utter  abundantly  the  memory  of  his 
great  goodness;  and  recommend  him  all  the  day  long  to  others  ? 
Are  they  constraining  us,  by  his  mercies,  to  present  our  bodies  a 
living  sacrifice,  holy  and  acceptable,  which  is  our  reasonable 
service  ? 


August  15. — "Praise  Avaiteth  for  thee,  O  God,  in  Zion:  and  unto  thee 
shall  the  vow  be  performed." — Psalm  Ixv,  1. 

Here  we  have  the  church's  praise,  and  the  church's  vow — the 
suspension  of  the  one  ;  and  the  fulfillment  of  the  other. 

In  general,  God  waits  for  our  praise.  And  how  slow  and  re- 
luctant are  we  in  rendering  it !  And  how  seldom,  at  last,  do  we 
render,  according  to  the  benefit  done  unto  us !  But  here  praise 
waits  in  Zion  for  him.  The  meaning  is,  that  the  deliverance  or 
blessing  which  they  were  in  need  of  had  not  arrived  ;  but  they 
w^ere  looking  for  it — They  had  their  harp  in  their  hand,  ready  to 
strike  up  a  song  of  thanksgiving ;  but  delay  kept  them  silent ; 
praise  waited,  therefore,  because  the  church  waited. 

And  this  is  no  unusual  thing,  first,  as  to  their  spiritual  experi- 
ence. They  wish  to  be  able  to  view  him  as  the  strength  of  their 
heart,  and  their  portion  for  ever ;  and  to  claim  all  the  exceeding 
great  and  precious  promises  as  their  own.  But  they  are  doubtful 
and  uncertain  ;  yea,  they  often  exclude  themselves  from  all  part 
and  lot  in  the  matter.  Now  we  cannot  praise  him  for  what  we 
think  he  has  not  done  for  us,  or  given  to  us ;  but  only  for  what 
he  has.  If,  therefore,  he  has  forgiven,  and  accepted  us,  the  ac- 
knowledgment of  the  blessing  requires  the  knowledge  of  it.  Yet 
how  many  are  in  a  state  of  anxiety,  waiting  for  the  Lord  more 
than  they  that  watch  for  the  morning ;  and  praying.  Say  unto  my 
soul,  I  am  thy  salvation  !  And, 

Secondly,  as  to  providential  dispensations.  IIow  long  was  it, 
even  after  David  had  been  anointed  by  Samuel,  before  he  was  es- 
tablished on  the  throne  !  How  long  did  Joseph  wait,  with  every 
prospect  growing  darker,  before  his  prophetic  dreams  were  ac- 
complished !  And  so  Abraham,  "  after  he  had  patiently  endured, 
obtained  the  promise."  God  keeps  back,  till  self-despair  and  the 
failure  of  creature  confidence  have  spread  a  dark  ground,  on 
which  his  glory  must  be  seen.  He  loves  to  surprise,  as  well  as 
relieve.  He  will  convince  us,  in  future  difficulties,  that  he  is  able 
to  do  for  us  exceedingly  abundantly  above  all  we  can  ask  or  think. 
Therefore  at  eventide  it  is  light :  and  he  turneth  the  shadow  of 
death  into  the  morning. 

Here,  however,  let  it  be  observed,  that  Christians  cannot  be 
ever  entirely  silent.  They  have  always  much  to  praise  God  for. 
Whatever  be  their  present  condition — it  might  have  been  much, 
worse — yea,  in  every  thing  they  are  to  give  thanks.  Nor  will 
they  be  silent  long.     The  vision  is  only  for  an  appointed  time. 


AUGUST  15.  85 

Yet  a  little  while,  and  he  that  shall  come,  will  come,  and  will  not 
tarry.  And  they  need  not  be  silent  at  all  if  they  have  faith  in 
God  :  for  faith  can  see  the  certainty  of  the  thing  before  it  takes 
place  ;  and  cause  us  always  to  triumph  in  Christ,  while  yet  the 
warfare  is  not  actually  accomplished. 

If  hope  deferred  maketh  the  heart  sick,  when  it  cometh  it  is  a 
tree  of  life.  Therefore  says  the  churcli,  "  Unto  thee  shall  the  vow 
be  performed."  The  vow  means  their  solemn  engagement  to 
praise  Him  when  the  deliverance  or  blessing  arrived.  "  If  He 
appears  to  my  joy,  I  will  give  him  the  glory  that  is  due  unto  his 
name— witness  my  vow."  We  are  not  fond  of  vows  :  they  often 
ensnare  the  soul,  and  give  the  enemy  an  advantage  over  us.  And 
Christians,  as  they  advance  in  self-knowledge,  are  commonly  more 
disposed  to  pray  to  God,  than  to  stipulate  with  him.  It  is  a  useful 
hint  which  Cowper  gives  us — 

"  Beware  of  Peter's  word  ;  I  "  I  never  will  deny  the  Lord, 

"  Nor  coafideutly  say,  |  •'  But,  grain  I  never  Jiiay." 

Yet  vows  in  some  cases  may  be  useful.  They  may  prove  as  a 
kind  of  fence  to  the  field,  or  hem  to  the  garment.  They  may 
serve  to  remind  us,  when  we  forget ;  and  to  humble  us,  when  we 
fail.  But  two  things  should  be  always  observed.  The  first  is, 
that  they  be  formed  in  an  entire  dependence  upon  divine  grace. 
"  By  Thee  only  will  we  make  mention  of  thy  name."  "  Through 
God  we  shall  do  valiantly." 

"  Man's  wisdom  is  to  seek  I  "  And  e  en  an  aiiecl  would  be  weak, 

"  In  God  his  strength  alone  ;  1  "  That  trusted'^in  his  own." 

The  second  is,  that  when  we  have  made  them,  we  should  be  con- 
cerned to  fulfill  them.  "  When  ihou  vowest  a  vow  unto  God,  defer 
not  to  pay  it ;  for  he  hath  no  pleasure  in  fools ;  pay  that  whicli 
thou  hast  vowed.  Better  is  it  that  thou  shouldest  not  vow,  than 
that  thou  shouldest  vow  and  not  pay."  Y^et  how  often  have  men 
bound  themselves  when  they  were  in  danger,  sickness,  and  afflic- 
tion; and,  forgetting  or  violating  their  vow,  liave  turned  again  to 
folly !  Even  Jacob,  after  all  his  solemn  covenanting  witli  God, 
in  the  prospect  of  his  journey,  was  awfully  remiss  upon  his  return ; 
till,  divinely  rebuked,  he  said,  "  Let  us  arise  and  go  up  to  Bethel ; 
and  I  will  make  tliere  an  altar  unto  God,  who  answered  me  in  my 
distress,  and,  was  with  me  in  the  way  Avhich  I  went."  Hamiali 
was  more  exemj)lary.  She  had  vowed,  that  if  her  prayer  was 
answered,  she  would  give  her  son  to  the  Lord  as  long  as  he  lived. 
The  surrender  was  painful :  but  as  soon  as  she  had^veaned  him 
she  took  him  to  Shiloh,  and  brought  him  to  Eli  :  "  And  she  said, 
Oh,  my  lord  !  as  thy  soul  liveth,  my  lord,  I  am  the  woman  that 
stood  by  thee  here,  praying  unto  the  Lord.  For  this  child  I 
prayed ;  and  the  Lord  hath  given  me  my  petition  whicli  I  asked 
of  him  ;  therefore  also  I  have  lent  him  to  the  Lord  ;  as  long  as  he 
liveth  he  shall  be  lent  to  the  Lord."  "  Well  done  thou  good  and 
faithful  servant." 


80  AUGUST  iC. 

August  16. — "  Notwithstanding,  lest  we  should  offend  them,  go  thou  to 
the  sea,  and  cast  a  hook,  and  take  up  the  fish  that  first  cometh  up;  and 
when  thou  hast  opened  his  mouth,  thou  shalt  find  a  piece  of  money ;  that 
take,  and  give  unto  them  for  me  and  thee." — Matthew,  xvii,  27. 

Hovv^  well  was  it  foretold  that  his  name  should  be  called,  Won- 
derful ! 

AVhat  a  surprising  combination  of  attributes  was  displayed  in 
liim  !  Observe  the  case  before  us.  Here,  while  we  behold  his 
penury  and  dependence — so  that  lie  did  not  possess  wherewithal 
to  pay  the  Temple-tribute,  we  perceive  his  omniscience — so  that 
in  Peter's  house  he  could  pierce  the  waters  of  the  sea,  and  discern 
a  particular  fish,  and  see  what  M^as  in  its  body — and  announce  a 
piece  Of  money  there — and  the  very  coin  by  name.  Surely  the 
darkness  hideth  not  from  him ;  but  the  night  shineth  as  the  day. 
"  Neither  is  there  any  creature  that  is  not  manifest  in  his  sight , 
but  all  things  are  naked  and  opened  unto  the  eyes  of  Him  with 
whom  we  have  to  do." 

He  who  saw  the  staler  in  this  fish,  sees  what  money  we  are  in 
the  possession  of— and  liow  we  acquired  it — and  tlie  way  in  M^hich 
we  are  using  it.  He  sees  whether  we  are  needlessly  hoarding,  or 
wastefully  expanding  it.  He  sees  Avhelher  we  are  making  it  our 
hope  and  confidence,  or  valuing  it  only  as  an  instrument  of  lawful 
enjoyment,  and  of  pious  and  benevolent  use.  He  sees  the  responsi- 
bilities of  the  owner ;  and  knows  how^  he  Avill  feel  when  he  shall 
be  called  to  leave  it ;  and  when  he  will  be  required  to  give  an 
account  of  it. 

Here  we  also  behold  his  power  and  dominion.  He  is  Lord 
of  all.  The  beasts  of  the  field  obey  him.  At  his  bidding  not  a 
dog  moves  his  tongue  in  the  departure  of  the  Israelites  :  and,  at 
his  command,  the  dumb  ass,  speaks  with  man's  voice,  and  rebukes 
the  madness  of  the  Prophet.  The  fowls  of  the  air  obey  him— at 
his  order,  the  ravens  bring  Elijah  bread  and  meat  in  the  morning 
and  evening.  The  fishes  of  the  sea  obey  him — at  his  command,  a 
great  fish  swallows  the  disobedient,  and  disembarks  the  penitent 
Jonah — and,  here,  a  fish  at  his  requirement  goes  and  takes  up 
from  the  bottom  of  the  sea  a  stater,  and  then  goes  and  bites  at 
Peter's  hook,  with  this  in  his  maw  !  "  All  things  are  put  under 
his  feet :  all  sheep  and  oxen ;  yea,  the  beasts  of  the  field  ;  the 
fowls  of  the  air,  and  the  fish  of  the  sea,  and  whatsoever  passeth 
through  the  paths  of  the  sea." 

Could  any  thing  be  better  adapted  to  encourage  the  confidence 
of  the  disciples  in  the  kindness  and  all-sufficiency  of  his  provi- 
dence, when  he  M'as  sending  them  forth,  as  sheep  among  wolves, 
and  without  any  known  supplies  to  live  upon  ?  He  commissior.\ed 
the  Seventy  to  "go  in  pairs  through  the  whole  country  ;  but  he 
sent  them  forth  without  purse,  or  scrip,  or  shoes.  And  they  had. 
it  would  seem,  many  uneasy  and  distracting  thoughts  at  the  time. 

They  did  not,  indeed  express  them ;  but  our  Lord  was  aware 
of  them,  and  remembered  them.  And  when  he  came  back,  he 
brings  them  to  their  own  recollection;  "How  came  you  to  think 
tliat  1  who  employed  you,  should  not  provide  for  you  ?    Did  you 


AUGUST  17.  87 

doubt  my  inclination,  or  my  ability?  When  I  sent  you  forth 
without  purse  and  scrip,  lacked  5^e  any  thing  ?  And  they  said, 
Nothing,  Lord." 

Are  you  called  to  leave  behind  you  those  who  seem  to  hang  on 
j-oiur  care  ?  Hear  this  Savior  at  your  dying  bed,  saying,  "  Leave 
thy  fatherless  children,  I  will  preserve  them  alive ;  and  let  thy 
widow  trust  in  me."  "  O  fear  the  Lord,  all  ye  his  saints  j  for 
there  is  no  want  to  them  that  fear  him.  The  young  lions  do 
lack  and  suffer  hunger ;  but  they  that  seek  the  Lord  shall  not  want 
s.ny  good  thing." 


August  17.—"  Ye  know  all  things.''—!  John,  ii,  20. 

The  reason,  or  the  cause,  is  previously  given — "  We  have  an 
unction  from  the  Holy  One."  This  unction  means  the  Spirit  of 
grace  and  truth.  This  the  Savior  possessed  personally  ;  he  "  was 
anointed  with  the  Holy  Ghost  and  with  power  ;"  and  had  the  Spi- 
rit without  measure.  And,  as  Mediator,  for  the  suffering  of  death, 
he  received  all  the  fullness  of  it  for  the  supply  of  his  people.  They 
therefore  derive  it  from  him  ;  and  it  is  not  only  sanctifying,  but 
illuminating ;  it  leads  them  "  into  all  truth ;"  and  "  they  know  all 
things."  This  is  a  bold  expression;  but  the  extensiveness  of  it 
must  be  taken  with  four  distinctions. 

First.  It  means  only  things  religious.  It  does  not  intend  to  in- 
timate that  every  Christian  is  familiar  with  the  secrets  of  Nature ; 
the  resources  of  trade  ;  the  mysteries  of  government ;  the  struc- 
ture of  language  ;  and  a  thousand  other  things.  With  regard  to 
these,  he  may  be  far  surpassed  by  the  people  of  the  world.  Not 
that  religion  stupefies  its  possessor — yea,  it  is  favorable  to  the  ac- 
quisition of  knowledge  generally,  by  rousing  and  employing  the 
mind,  and  thereby  improving  it— but  it  is  distinguishable  from 
learning  and  science  ;  and  makes  us  acquainted  with  "  the  things 
which  accompany  salvation." 

Secondly.  It  means  things  not  only  religious,  but  retealed. 
"  The  secret  things  belong  unto  the  Lord  our  God ;  but  those 
things  which  are  revealed  belong  unto  us,  and  to  our  children  for 
ever,  that  we  may  do  all  the  works  of  lliis  law  :"  a  passage  which 
should  never  be  forgotten.  It  would  draw  some  persons  a  little 
further  from  the  decrees  of  God,  and  a  little  nearer  to  his  com- 
mands. The  sacred  writers  prophesy  but  in  part.  Had  every 
thing  been  revealed  in  the  Scripture,  the  world  could  not  have 
contained  the  books  that  would  have  been  written  ;  and  our  atten- 
tion would  have  been  so  divided  that  the  one  thing  needful  would 
have  been  forgotten.  T^iere  are  numberless  subjects  upon  which 
a  busy  and  curious  mind  would  speculate,  concerning  which  the 
word  is  silent.  But  where  God  says  nothing,  we  are  not  to  be 
^vise  above  what  is  written.  If  men  will  conjecture,  let  them  con- 
jecture without  devouring  much  of  their  time,  or  injuring  their 
temper ;  and  without  censoriousness,  self-conceit,  and  positive- 
ness— He  that  hath  a  dream,  let  him  tell  a  dream.  What  is  the 
chaff  to  the  wlieat  ?  When  our  Savior  had  foretold  the  duty  and 
destination  of  Peter,  and  Peter,  not  satisfied  with  this,  asked  con- 
VoL.  IL  16 


88  AUGUST  17. 

cerning  Johii,  "Lord,  and  what  shall  this  man  do?"  instead  of 
answering  him,  he  reproved  his  impatient  and  presumptnous  curi- 
osity ;  "  What  if  I  will  that  he  tarry  till  I  come  ;  M'hat  is  that  to 
thee  ?  Follow  thou  me." 

Thirdly.  It  not  only  means  things  revealed,  but  revealed  things 
oi  importance.  Every  thing,  even  in  the  Scripture,  is  not  equally 
momentous  and  interesting.  Some  things  are  hard  to  be  under- 
stood ;  but  then  it  is  not  necessary  to  be  able  to  understand  them. 
Yet  such  things  as  these  are  not  without  their  use,  if  they  make 
us  humble,  by  showing  us  the  limits  of  the  human  understanding, 
and  lead  us,  while  Ave  adore  here^  to  study  elsewhere.  How  many 
things  are  there  in  the  geography,  the  chronology,  the  natural 
philosophy  of  the  Scriptures,  in  which  we  may  be  safely  unversed  ? 
A  man  may  be  able  to  number  his  days  so  as  to  apply  his  heart 
unto  wisdom,  without  knowing  when  Antichrist  will  be  destroyed. 
He  may  not  know  what  creature  Behemoth  was,  or  where  Ophir 
was ;  and  yet  he  may  know  what  is  life  eternal,  and  the  way  to  it 
he  may  know.  The  Jews  had  the  fiery  cloudy  pillar,  not  to  exa- 
mine, but  to  follow.  They  knew  no  more  of  its  essence  at  the  end 
of  forty  years,  than  at  the  beginning  ;  but  it  had  led  them,  by  a 
right  way,  to  the  city  of  habitation.  Tliere  are  things  which  con- 
cern the  Lord  Jesus,  and  to  know  these  is  the  excellency  of  know- 
ledge. These  will  make  us  wise  unto  sah'ation.  These  are  things 
that  are  ornamental  to  a  Christian — and  these  are  not  to  be  un- 
dervalued ;  but  others  are  essential  to  his  very  being.  Some 
things  conduce  to  our  comfort ;  but  others  even  involve  our 
safety.  It  is  desirable,  but  not  equally  necessary,  that  a  Chris- 
tian should  be  informed  in  all  these  truths. 

Fourthly.  With  regard  to  things  of  importance,  it  only  means 
a  comparative  knowledge  of  these,  in  our  present  state.  Of  the 
God  of  grace  as  well  as  of  the  God  of  nature,  we  are  compelled  to 
say,  "  How  small  a  portion  is  known  of  him  !"  What  one  truth 
is  there  that  we  can  trace  back  completely  to  its  rise,  or  follow  to 
its  last  outfall  ?  We  read  of  things  which  angels  desire  to  look 
into ;  of  a  peace  which  passeth  all  understanding ;  of  a  joy  un- 
speakable.    The  love  of  Christ  passeth  knowledge. 

"  The  cross,  the  manger,  and  tlie  throne,      [      "Arc  big  with  glories  yet  unknown." 

More  we  cannot  concede.  If  Christians  are  comparatively  igno- 
rant, they  are  comparatively  wise.  They  are  children  of  the 
light,  and  of  the  day.  They  have  an  understanding  given  them 
to  know  Him  that  is  true.  Not  that  they  are  endued  with  a  new 
physical  faculty  ;  but  they  have  another  kind  of  knowledge— and 
it  is  as  superior  as  it  is  peculiar.  There  is  as  much  difference 
between  their  present  and  their  former  knowledge,  as  bet-ween  the 
shining  of  the  glow-worm  and  the  vital  lustre  of  the  sun.  They 
have  a  heaj't  to  know.  They  see  divine  things,  not  only  in  their 
reality,  but  in  their  beauty  and  excellency';  and,  while  this  gives 
them  a  firmer  conviction  of  their  certainty  than  they  had  before, 
so  it  gains  their  affection  to  them,  and  brings  them  under  their 
influence.  Thus,  with  them,  the  darkness  is  past,  and  the  true 
light  now  shineth.  They  walk  in  the  light,  as  He  is  in  the  light. 
The  secret  of  the  Lord  is  with  them,  and  he  shows  them  his  co- 


AUGUST  13.  80 

venant.  ''  The  natural  man  receiveth  not  the  things  of  the  Spirit 
of  God  ;  for  they  are  foohshness  unto  him  ;  neither  can  he  know 
them,  because  they,  are  spiritually  discerned.  But  he  that  is 
spmtudX  judgeth  all  things.^'' 

Thus  another  reproach  is  rolled  away.  Christians  are  not  only 
considered  as  slaves ;  as  cowards ;  as  the  victims  of  gloom  and 
melanclioly ;  but  are  often  despised,  or  pitied,  as  fools.  Yet  are 
they  the  wisest  people  in  the  world.  Their  religion,  from  first  to 
last,  is  wisdom.    And  it  is  justified  of  ail  her  children. 

August  18.—"  My  voice  thou  sbalt  hear  in  the  morning,  O  Lord,  Ps.  v.  3. 
Authors  have  found  the  morning  the  best  time  for  study  and 
composition— hence  it  has  been  called  the  friend  of  the  muses.  It 
would  be  easy  to  prove  that  it  is  equally  a  friend  to  the  graces  and 
the  duties — it  is  the  finest  season  for  reflection  and  devotion. 
David  found  it  so,  and  therefore  resolves,  "  My  voice  shalt  thou 
hear  in  the  morning,  O  Lord."  What  voice  ?  The  voice  of  praise 
and  the  voice  of  prayer— the  owq  excited  by  looking  back,  the 
other  by  looking  forward. 

—How  much  is  there  in  the  morning  to  call  forth  the  voice  of 
thanksgiving  !  Let  us  think  of  the  season  we  have  just  passed 
through.  How  many  houseless  creatures  this  night  have  had  no 
place  where  to  lay  their  heads  !  How  many  victims  of  accident 
and  disease  have  been  full  of  tossing  to  and  fro,  until  the  dawn- 
ing of  the  day;  their  beds  have  not  comforted  them,  nor  their 
couch  eased  their  complaint !  How  many  have  been  deprived  of 
repose  while  attending  their  neighbors,  friends,  and  relations,  in 
sickness  and  sorrow  !  How  many,  since  the  last  setting  sun,  have 
entered  an  awful  eternity  !  How  many,  this  night,  have  been  cut 
off  in  their  sins  !  Many  have  been  terrified,  robbed,  injured,  mur- 
dered, by  wicked  and  unreasonable  men  !  How  many  have  been 
consumed  by  fire,  or  drowned  with  water  !  How  many,  this  night, 
have  been  engaged  in  works  of  darkness  ;  and  v/ho,  if  any  knew 
them,  would  be  in  the  terrors  of  the  shadow  of  death  !  How  many 
have  risen  this  morning  to  pass  the  day  in  anguish  !  How  many 
to  suffer  want !  How  many  who  have  all  things  richly  to  enjoy, 
have  risen  only  to  live  another  day  Avithout  God  in  the  world  ! 
They  lie  down  and  rise  up  like  the  beasts  that  perish  :  God  is  not 
in  all  their  thoughts.  And  is  it  otherwise  with  us  ?  \^' hat  shall  we 
render  unto  the  Lord  for  all  his  benefits  toward  us  ?  Bless  the 
Lord,  O  my  soul,  and  all  that  is  Avithin  me,  bless  his  holy  name. 
O  magnify  the  Lord  with  me,  and  let  us  exalt  his  name  together. 

-—And  with  how  many  of  these  merciful  nights  have  we  been 
favored  !  Hence,  perhaps,  we  have  been  so  little  affected  with  the 
goodness  of  God  in  them.  How  strange  !  that  what  increases 
the  greatness  of  our  obligation  should  diminish  the  sense  of  it ! 
^  et  it  is  by  the  interruption,  the  suspension,  the  want  of  our 
comforts,  we  are  made  to  learn  the  value  of  them.  Let  us  guard 
against  this  perverseness  of  ingratitude ;  and  remember  that  if 
our  mercies  are  common,  they  must  be  numerous,  and  so  increase 
the  claims  to  our  praise. 

—  And  shall  our  gratitude  evaporate  in  a  mere  morning  acknow- 


90  AUGUST  19. 

ledgnient?  Shall  we  not,  by  the  mercies  of  God,  dedicate  our- 
selves to  his  service,  and  be  in  his  fear  all  the  day  long? 

And  v.'hen  we  think  of  the  day  before  us,  how  much  is  there  to 
awaken  concern  !  And  what  is  our  concern,  without  the  attention 
of  God  ?  He  shall,  therefore,  in  the  morning  hear,  not  only  the 
voice  of  praise,  but  the  voice  of  prayer. 

Who  is  to  guide  me  through  the  day  upon  which  I  have  enter- 
ed ?  How  much  depends  upon  one  mistake  in  my  mo^'ements  ? 
And  how  easily  may  I  go  astray  ?  The  way  of  man  is  not  in  him- 
self; it  is  not  in  man  that  walketh  to  direct  his  steps.  "  Cause 
jne  to  hear  thy  loving  kindness  in  the  morning,  for  in  Thee  do  I 
Irust;  cause  me  to  know  the  way  wherein  I  should  walk,  fori  lift 
up  my  soul  unto  Thee." 

Who  is  to  guard  me  through  the  day  ?  And  I  am  much  more 
exposed  when  awake,  than  when  asleep.  My  soul  is  more  expo- 
sed— more  exposed  to  sin — and  sin  is  the  greatest  evil.  And  what 
am  I,  to  resist  a  corrupt  heart,  a  wicked  world,  and  all  the  powers 
of  darkness?  "  Hold  Thou  me  up,  and  I  shall  be  safe.  Be  Thou 
my  arm  every  morning ;  my  salvation  also  in  the  time  of  trouble." 

Who  is  to  help  me  through  the  day  ?  I  have  many  duties  to 
discharge.  I  am  to  live  soberly,  righteously,  and  godly.  I  am  to 
walk  in  wisdom  toward  those  that  are  without :  I  am  to  speak  the 
truth  in  love  :  I  am  to  adorn  the  doctrine  of  God  my  Savior  in 
all  things.  "  Lord,  without  thee  I  can  do  nothing.  Let  thy  grace 
DC  sufficient  for  me ;  and  thy  strength  made  perfect  in  weakness." 

Who  is  to  give  m.e  success  in  the  business  of  the  day  ?  I  know  I 
ought  not  to  be  idle,  but  to  be  diligently  and  prudently  employed 
in  my  lawful  calling.  Means  are  mine ;  but  how  much  more  is 
necessary  than  my  wisdom  and  anxiety.  "  The  blessing  of  the 
Lord  it  maketh  rich  ;  and  he  addeih  no  sorrow  with  it."  "  Except 
the  Lord  build  the  house,  they  labor  in  vain  that  build  it ;  except 
the  Lord  keep  the  city,  the  watchman  waketh  but  in  vain.  It  is 
in  vain  for  me  to  rise  up  early,  to  sit  up  late,  to  eat  the  bread  of 
sorrows  :  for  so  he  giveth  his  beloved  sleep." 

Who  is  to  prepare  me  for  the  events  of  the  day  7  And  I  know 
not  what  the  day  may  bring  forth.  Perhaps  I  m.ay  receive  the 
most  unwelcome  intelligence.  Perhaps  I  may  sustain  losses  in 
property.  Perhaps  I  may  meet  "svith  mortification  from  my  fel- 
low creatures,  and  be  tried  with  disappointments  in  friends. 
My  child  may  this  day  fall  sick.  The  desire  of  mine  eyes  may  be 
taken  away  with  a  stroke.  There  may  be  but  a  step  between  me 
and  death.  It  is  wonderful  we  live  a  day  through.  "  May  I  know 
how  to  be  abased,  or  how  to  abound.  If  in  the  world  I  have  tri- 
bulation, in  the  Savior  may  I  have  peace.  So  teach  me  to  number 
my  days  that  I  may  apply  my  heart  unto  wisdom— That  v/hether 
I  live,  I  may  live  unto  the  Lord  ;  or  whether  I  die,  I  may  die  unto 
the  Lord :  so  that,  living  and  dying,  I  may  be  the  Lord's." 

August  19.—"  I  am  married  unto  you."— Jeremiah,  iii,  14. 
Marriage  is  the  nearest  and  most  intimate  of  all  human  rela- 
tions.    It  is  surpassed  only  by  the  union  between  soul  and  body. 
Here  are  two  persons  meeting  together,  who  perhaps  never  saw 


AUGUST  19,  91 

or  heard  of  each  other  some  time  before  ;  yet,  coming  under  the 
power  of  this  ordinance,  are  united  in  a  connexion  that  exceeds 
the  claims  of  nature,  and  the  wife  becomes  dearer  than  the  dear- 
est parent.  "  Therefore  shall  a  man  leave  his  father  and  his  mo- 
ther, and  shall  cleave  to  his  wife  ;  and  they  shall  be  one  flesh." 

—Thus,  Christians,  though  once  strangers,  and  far  off,  become 
the  people  of  God,  a  people  nigh  unto, him  ;  yea,  one  with  him, 
in  a  perpetual  covenant  that  shall  not  be  forgotten— and  He  is  not 
ashamed  to  own  the  relation,  "  I  am  married  unto  you."  What 
is  supremely  and  essentially  included  in  this  relation,  when  pro- 
perly established  ? 

—In  such  a  marriage  there  is  mutual  love.  This  love  regards 
the  person,  and  not  the  endowments.  And  such  a  love  there  is 
between  God  and  his  people.  It  Cv-^mmenced  on  his  side  much 
earlier  than  on  their's  ;  and  his  love  to  them  produced  their  love 
to  him.  For  love  begets  love  :  and  we  love  him,  because  he 
first  loved  us.  Yet  the  love  is  mutual— and  he  says,  "  I  love 
them  that  love  me." 

The  same  may  be  said  of  mutual  choice.  In  a  proper  marriage, 
the  parties  freely  elect  each  other.  God  has  cliosen  his  people  ; 
and  they  have  chosen  him  :  for,  though  once  averse  to  him,  as 
their  Lord  and  portion,  they  are  made  willing  in  the  day  of  his 
power  ;  and  this  power  is  not  violence,  but  influence— the  influ- 
ence of  wisdom  and  goodness.  He  works  in  them  to  will  and  to 
do  of  his  good  pleasure.  He  draws  them,  and  they  run  after 
him;  and  they  can  all  say  from  the  heart,  "  Whom  have  I  in 
heaven,  but  Thee  ?  and  ttiere  is  none  upon  earth  that  I  desire 
beside  Thee." 

In  this  connexion,  there  is  also  confidence  and  communication. 
Where  this  is  wanting,  the  spirit  of  it  is  materially  injured  ;  and 
the  relation  is  very  defectively  maintained.  It  is  readily  allowed, 
that  the  woman  should  not  carry  on  designs  concealed  from  the 
husband  ;  but  is  not  every  thing  here  reciprocal  ?  And  is  he  jus- 
tified in  treating  her  with  reserve  and  silence  ?  Yet  there  are  many 
wives,  who  have  had  no  intimation  of  the  state  of  their  husband's 
affairs,  till  they  have  found  themselves  plunged  into  a  condition 
overwhelming  them  with  surprise,  as  well  as  calamity.  The  se- 
cret of  the  Lord  is  with  them  that  fear  him  ;  and  he  will  show 
them  his  covenant.  And  they,  in  all  their  ways,  acknowledge  him. 
They  pour  out  their  hearts  before  him  ;  they  hide  nothing  from  liim. 

There  is,  also,  in  this  alliance,  fellowship  and  community  of 
goods.  However  poor  or  mean  the  wife  was  before,  she  is  now 
raised  to  a  participation  of  the  husband's  rank  and  affluence  :  and 
however  free  and  independent  he  was  before,  the  husband  now 
shares  in  all  the  condition  of  the  wife.  And  thus  the  believer 
dedicates  himself  to  God,  with  all  he  is  and  has.  He  feels  his 
cause  his  own  ;  he  deplores  its  reproaches,  and  rejoices  in  its  suc- 
cess. And  God  gives  himself,  with  all  he  is  and  has,  to  the  be- 
liever. In  all  his  afflictions,  He  is  afflicted  :  and  he  that  toucheth 
liim,  toucheth  the  apple  of  His  eye. 

Finally.  There  is  complacency  and  delight.  As  the  bride- 
groom rejoicethover  the  bride,  so  shall  thy  God  rejoice  over  thee. 


92  AUGUST  20. 

He  will  rejoice  over  thee  with  joy  ;  he  will  rest  in  his  love ;  he 
will  rejoice  over  thee  with  singing. 

How  wonderful  is  this  !  and  yet  how  true  ! 

How  blessed  are  the  people  who  are  in  such  a  case  ! 

Art  thou  in  this  happy,  this  glorious  condition  ?  All  hail !  Thy 
maker  is  thy  husband.  There  was  joy  in  the  presence  of  the  an- 
gels of  God  the  hour  thou  gavest  thy  consent  to  the  proposals  of 
the  Gospel. 

Art  thou  willing  to  be  united  to  him  ?  His  ministers  invite  and 
woo  thee.  Come — for  all  things  are  now  ready.  Resemble  not 
Israel,  who  would  have  none  of  him  ;  and  so  were  given  up  to 
their  own  heart's  lust.  Behold,  now  is  the  accepted  time  :  behold, 
now  is  the  day  of  salvation. 


August  20.— "  His  going  forth  is  prepared  as  the  morning;  and  he  shall 
come  unto  us  as  the  rain,  as  the  latter  and  former  rain  unto  the  earth." 

Hosea,  vi,  3. 

"  His  going  forth,"  and  "  his  coming,"  mean  his  displays  and 
communications,  on  the  behalf  of  those  who  earnestly  and  perse- 
veringly  seek  after  him,  according  to  the  words  immediately  pre- 
cedmg,  "  Then  shall  we  know,  if  we  follow  on  to  know,  the 
Lord."  This  contains  the  assui-ance  of  their  success.  But  here 
is  added  the  illusiration  of  it.  It  consists  of  two  images  equally 
beautiful  and  encouraging. 

The  first  derived  from  the  morning  ;  "  His  going  forth  is  pre- 
pared as  the  morning."  When  the  morning  is  not  yet  come,  we 
fully  rely  upon  it :  we  know  it  is  coming  :  we  know  it  is  secured 
in  the  appointment  of  providence,  and  the  arrangements  of  na- 
ture. It  never  yet  failed  ;  and  it  never  will,  as  long  as  the  world 
endures.  And  does  not  the  God  of  all  grace  express  the  immu- 
tabihty  of  his  counsel  by  the  certainty  of  this  very  allusion  ? 
"  Thus  saith  the  Lord,  If  ye  can  break  my  covenant  of  the  day, 
and  my  covenant  of  the  night ;  and  that  there  shall  not  be  day 
or  night  in  their  season  ;  then  may  also  my  covenant  be  broken 
v/ith  David,  my  servant."  What  can  hinder  the  approach,  and 
the  rising  of  the  sun  ?  And  his  going  forth  is  prepared  as  surehj 
as  the  morning. 

— And  as  luminously  too.  The  morning  drives  away  the  dark- 
ness, and  shines  upon  our  path  ;  so  that  we  see  where  we  are. 
and  how  to  move.  "  If  a  man  walk  in  the  day,  he  stumbleth 
not,  because  he  seeth  the  light  of  this  world.  But  if  a  man 
walk  in  the  night,  he  stumbleth,  because  there  is  no  light  in  him." 
The  Lord  will  come,  and  manifest  himself  to  his  people.  He  will 
show  them  his  covenant.  He  Avill  lead  them  into  all  truth.  And, 
with  regard  to  doctrine,  and  experience,  and  practice,  and  also 
their  interest  in  the  divine  favor,  he  Avill  make  darkness  light  be- 
fore them,  and  crooked  things  straight :  these  things  will  he  do 
unto  them,  and  not  forsake  them. 

It  is  also  as  delightsome  as  the  morning.  The  night  is  a  season 
of  gloom,  as  it  is  a  period  of  confinement,  and  danger,  and  fear, 
and  anxiety.  Paul's  mariners,  in  the  storm  cast  four  anchors, 
and  wished  for  the  day.    David  refers  to  travellers  and  sentinels. 


AUGUST  21.  93 

who  watch  for  tlie  morning,  as  the  image  of  his  waiting  for  the 
Lord.  Some  nights  are  less  cheerless  than  others  ;  but,  at  best, 
they  have  only  the  moon  and  stars— the  sim  is  wanting— he  alone 
can  make  the  morning :  and  when  he  comes,  the  birds  sing,  the 
lambs  play,  and  man  partakes  of  the  cheerfidness  that  spreads 
all  around.  "  Truly  the  light  is  sweet :  and  a  pleasant  thmg  it  is 
for  the  eyes  to  behold  the  sun."  Creatures  are  pleasing ;  but 
none  of  them  can  supply  the  place  of  God.  He  is  our  sun,  as 
well  as  our  shield  ;  and  the  language  of  the  gracious  heart  is,  Oh  ! 
when  wilt  thou  come  unto  me  ?  Thou  alone  canst  put  my  fears  to 
flight,  and  inspire  me  with  joy  unspeakable  and  full  of  glory." 

But  the  morning  comes  not  all  at  once,  but  gradualty.  A^hat 
a  difference  is  there  between  the  first  glimmerings  of  the  dawn  and 
the  splendor  of  noon  !  So  the  path  of  the  just  is  as  the  shining 
light,  that  shineth  more  and  more  unto  the  perfect  day. 

The  second  is  derived  from  the  rain—"  He  shall  come  unto  us 
as  the  rain ;  as  the  latter  and  the  former  rain  unto  the  eartli." 
God  asks,  "  Can  any  of  the  vanities  of  the  Gentiles  send  rain?" 
He  claims  the  production  as  his  own  divine  prerogative,  and  justly 
wonders  that  we  do  not  notice  it  more  than  we  do.  "  Neither 
say  they  in  tlieir  heart,  Let  us  now  fear  the  Lord  our  God,  that 
giveth  rain ;  both  the  former  and  the  latter  in  his  season."  In 
Judea  the  rain  was  less  frequent,  and  more  periodical  than  witli 
us.  It  peculiarly  fell  after  autumn  and  spring,  that  is,  just  after 
seed-time,  and  just  before  reaping— the  former  to  soften  the 
ground,  and  quicken  the  grain,  and  aid  the  springing  thereof ;  the 
latter,  to  fill  the  corn  in  the  ear,  and  hasten  its  maturity. 

What  would  nature  be  without  rain?  We  are  equally  dependent 
on  the  grace  of  God.  But,  under  the  influences  of  his  word  and 
Spirit,  we  revive  and  grow  as  tlie  corn.  Tliese  influences  are 
always  needful;  but  is  it  pressing  the  metaphor  to  observe,  that 
there  are  two  seasons  when  they  are  peculiarly  experienced  ?  The 
one  is  connected  with  the  beginning  of  the  divine  life— this  may 
be  called  the  former  rain.  The  other  with  tlie  close  of  it— tins 
may  be  called  the  lattter  rain.  The  on|  is  to  enliven.  The  other 
to  confirm.     To  the  "  former"  many  can  look  back,  and  ask— 

•'  Whpre  is  tlie  blessedness  I  knew  |  "  Wlierc  is  lliat  soiil-rcfrnshiiig  view 

"  When  first  1  saw  the  Lord  7  |  "Of  Jesus  and  his  word  ?" 

—Others  are  longing  for  the  "  latter."  Their  salvation  is  nearer 
than  when  they  believed.  But  they  do  not  yet  feel  as  they  wished. 
They  want  more  faith,  more  hope,  more  consolation— more  of  all 
the  fullness  of  God.  Let  the  last  showers  descend  ;  and  the  ap- 
pointed weeks  of  harvest  come  ;  and  tlie  produce  be  brought 
home,  with  "  shoutings,  Grace,  grace,  unto  it !" 

August  21.—"  Therefore,  his  sisters  sent  unto  him,  saying,  Lord,  behold 
be  whom  thou  lovest  is  sick." — John,  xi,  3. 

These  words  furnish  several  sources  of  remark  and  instruction. 

The  first  regards  the  love  of  Jesus.  In  his  love  to  Lazarus 
there  was  something  peculiar,  and  something  common.  He  loved 
him  with  a  partial,  and  he  loved  him  with  a  divine  affection.  To 
know  Christ  after  the  flesh  is  a  privilege  which  has  long  since 


94  AUGUST  21. 

ceased ;  and  to  be  loved  by  him  under  the  advantage  of  his  hu- 
manity, was  a  favor  restricted  to  a  few.  But  there  is,  however, 
another  sense  in  which,  as  lie  loved  Lazarus,  so  he  loves  us ;  and 
though  we  share  not  in  the  partial  regard  of  the  friend,  we  are 
the  subjects  of  the  divine  regard  of  the  Savior.  This  love  com- 
menced from  no  excellency  in  us,  like  the  love  of  creatures.  It 
took  knowledge  of  us,  as  sinners.  It  began  before  the  foundation 
of  the  world.  It  led  him  to  espouse  our  cause,  and  brought  him 
under  an  engagement  to  suffer  and  die  for  us.  His  people  remem- 
ber this  love  more  tlian  wine.    It  passeth  knowledge. 

The  second  regards  the  affliction  of  Lazarus.  He  "  was  sick.' 
Sickness  is  one  of  the  comn'ion  calamities  of  life ;  and  it  is  one  of 
the  most  painful  and  trying.  Yet  Lazarus  was  exercised  with  it, 
though  he  was  loved  of  Jesus.  This  explains  the  nature  of  his 
love,  and  shows  us  that  it  does  not  exempt  its  subjects  from  afflic- 
tion. It  is  not  the  foolish  fondness  of  a  father,  who,  when  correc- 
tion was  necessary,  spares  the  child  for  his  crying.  He  that  thus 
"  spareth  the  rod,  haieth  his  son :  but  he  that  lovelh  him,  chastens 
him  betimes."  Could  we  now  see,  as  we  shall  hereafter,  the  prin- 
ciple, tlie  design,  the  alleviations,  the  advantages  of  the  afflictions 
of  the  righteous,  we  should  perceive  that  they  are  not  only  com- 
patible with  divine  love,  but  the  fruit,  the  proof  of  it.  "  Whom  the 
Lord  loveth  he  chasteneth,  and  scourgeth  every  son  Avhom  he 
receiveth.  If  ye  endure  chastening,  God  dealeth  with  you  as  with 
sons  :  for  what  son  is  he  whom  the  father  chasteneth  not  ?" 

The  tliird  regards  the  mission  of  the  sisters.  "  Therefore  the 
sisters  sent  unto  Jesus."  Their  affliction  led  to  this  application. 
To  induce  us  to  send  to  liim  is  the  design  of  our  trials ;  for  we 
are  too  forgetful  of  him  in  ease  and  prosperity.  "  In  their  afflic- 
tion they  will  seek  me  early."  Wliat  can  we  do  without  him, 
then  ?  Therefore,  says  the  Teacher,  as  well  as  the  Chastiser, 
"  Call  upon  me  in  the  day  of  trouble."  And  what  a  solace  !  what 
a  relief!  what  a  source  of  support,  sanctification,  and  deliverance, 
is  prayer!  Jolm's  disciples,  therefore,  when  their  master  was  be- 
headed, not  onl}'-  took  up  the  body,  and  buried  it,  but  "  went  and 
told  Jesus."  "I  will  say  unto  God,"  was  the  resolve  of  Job,  •"  do 
not  condemn  me  ;  show  me  wherefore  thou  contendcst  Mitli  me." 
"And,"  says  David,  "From  the  end  of  the  earth  will  I  cry  unto 
Thee  when  my  lieart  is  overwhelmed  :  lead  me  to  the  rock  that 
is  higher  than  I."  Thus  it  has  been  with  all  who  have  heard  tlie 
rod.  They  all  have  said,  "  A  glorious  high  throne  from  the  be- 
ginning has  been  the  place  of  our  sanctuary." 

— Tliereforo  his  sisters  sent  unto  him.  It  is  pleasing  vvlicn 
in  our  natural  relations,  we  have  spiritual  friends  wlio  will  carry 
our  cases,  and  spread  them  before  llie  Lord.  Many,  in  their  sick- 
ness, have  connexions  about  them  who  are  kind  and  attentive  ; 
but  they  never  speak  a  word  to  tliem  of  their  soids ;  and  no>er 
administer  to  them  the  cordials  of  the  gospel,  tliough  they  often 
apply  self-righteous  opiates  to  stupefy  conscience.  They  send  for 
the  physician  and  the  lawjer,  but  do  not  address  the  Savior 
for  them.  But  some,  like  Lazarus,  have  those  who  will  bear 
tliem  upon  their  minds,  and  call  in  the  aid  of  the  Hope  of  Israel, 


AUGUST  21,  95 

the  Savior  thereof,  in  the  time  of  trouble.  And  what  an  eucoii- 
ragenient  and  comfort  is  this  to  those  who  are  scarcely  able  to 
lift  a  thought  to  God  for  themselves  :  whose  broken  and  distracted 
petitions  seem  unworthy  of  notice  j  and  who  know  that  the  prayer 
of  the  righteous  availeth  much. 

The  fourth  is.  the  message  they  conveyed  to  him,  "  Saying, 
Lord,  behold,  he  whom  thou  kivest  is  sick."  From  hence  we 
may  learn  two  things.  First.  The  Lord's  love  gives  us  encou- 
ragement in  prayer,  and  furnishes  us  with  our  most  prevailing 
plea  in  dealing  with  him.  They  do  not  say,  he  whom  we  love- 
though  this  was  true.  Nor  he  who  loves  iAee— though  this  was 
true  r  but  he,  whom  thou  lovest.  How  wise,  how  expressive  was 
this.  As  much  as  to  say,  "  Hast  thou  not  deigned  to  regard  him 
already  ?  Has  not  thy  kindness  for  him  raised  our  confidence  in 
thee,  and  our  expectation  from  thee  ?  Will  not  others  turn  their 
eyes  toward  thee,  and  see  whether  thy  friendship  is  like  the 
friendship  of  the  world,  which  leaves  its  dependents  in  the  hour 
of  necessity  and  distress  ?  "  A  true  friend  loveth  at  all  times  :  but 
is  born  for  adversity."  We  read  of  pleading  with  God  :  and  fill- 
ing our  mouths  with  arguments  :  but  our  most  suitable  and  suc- 
cessful ones  must  be  derived  from  himself,  and  especially  from 
his  own  goodness.  "  I  plead  nothing  of  my  own— not  even  my 
love  to  thee  : 

'  Yet  I  love  Tbee,  and  adore :      |      'Oh  for  grace  to  love  tliee  more  i' 

Bat  my  love  to  thee  is  weak  and  cold  ;  and  whatever  it  be  it  is 
the  effect  of  thy  love  to  me.  I  was  once  a  stranger,  and  an 
enemy,  and  should  have  remained  so  still,  hadst  not  tiiou  found  a 
way  into  my  heart.  But  thou  hast  redeemed  me  by  thy  blood. 
Thou  hast  called  me  by  thy  grace.  Thou  hast  opened  my  blind 
eyes,  and  turned  my  feet  into  the  path  of  peace.  And  after  all 
this  love,  wilt  thou  cast  me  off  ?  Couldest  thou  not  have  destroyed 
me.  without  showing  me  such  things  as  these  ?" 

Secondly.  It  is  better  for  us,  when  we  seek  the  Lord  for  tem- 
poral things,  to  refer  our  own  suit  to  his  own  good  pleasure.  I 
admire  the°  manner  in  which  these  pious  women  addressed  him. 
They  do  not  prescribe— they  hardly  petition— they  particularize 
nothing.  They  do  not  say.  Lord,  come  to  this  house— come  im- 
mediately— remove  his  malady — what  will  become  of  us,  if  La- 
zarus should  die  ?  But  they  state  the  case,  and  leave  it :  "  Lord, 
behold,  he  v/hom  thou  lovest  is  sick."  When  therefore,  we  have 
to  pray  for  deliverance  from  some  trouble,  or  the  acquisition  of 
some  outward  favor,  let  us  do  it  with  modesty  and  reserve.  For 
these  blessings  are  promised  not  absolutely  but  conditionally  ; 
that  is,  if  they  are  good  for  us  :  and  in  the  very  same  way  they 
are  to  be  implored.  We  must  not  desire  them,  if  they  would  be 
hurtful;  and  they  may  be  injurious:  and  God  perfectly  knows 
whether  this  would  be  the  result  of  success  and  indulgence.  Had 
the  Jews  prayed  in  this  manner,  for  flesh,  he  would  not  have 
given  them  their  heart's  desire,  and  sent  leanness  into  their  souls. 
What  we  extort  as  it  were,  from  God,  by  restless  importunity, 
turns  the  blessing  into  a  curse.  The  feverish  and  inflamed  state 
of  the  mind  renders  the  gratification  of  the  craving  dangerous. 

16* 


m  AUGUST  22. 

We  cannot  be  too  earnest  with  God  about  spiritual  blessings  j  but 
as  to  every  thing  of  a  temporal  nature,  temperance  of  mind  be- 
comes us  ',  and,  in  resignation  at  his  feet,  we  must  endeavor  to 
say,  "  Here  I  am  ;  let  him  do  what  seemeth  good." 

"  Assure  me  of  thy  wondrous  love,      |      "  And,  Lord,  to  thine  unerring  will 
"  Inyneasurably  kind :  1  "  Be  every  wish  resigned." 


August  22.—"  The  word  of  Christ." — Colossians,  iii,  16. 

So  the  Scriptures  are  called,  because  he  is  the  author,  and  be- 
cause he  is  the  subject  of  their  contents.  They  are  not  only  de- 
rived from  the  inspiration  of  his  Spirit,  but  they  are  full  of  his 
person,  and  character,  and  sufferings,  and  glory.  There  is  no- 
thing, perhaps,  admitted  into  them,  but  has  some  relation  to  him. 
We  cannot,  in  any  instances,  trace  this  connexion  at  present :  but 
we  shall  tjee  more  of  it  when,  in  the  church,  the  light  of  the  moon 
shall  be  as  the  light  of  the  sun,  and  the  light  of  the  sun  shall  be 
sevenfold,  as  the  light  of  seven  days.  And,  perhaps,  to  explore 
it  perfectly,  will  be  a  part  of  the  blessedness  and  employment  of 
heaven.  But  when  our  Lord  urged  his  hearers  to  search  the 
Scriptures,  he  said,  "  They  are  they  that  testify  of  me."  And 
going  to  Emmaus  with  the  two  disciples,  "  he  expounded  unto 
them,  in  all  the  Scriptures,  the  things  concerning  himself." 

We  may  divide  the  Scriptures  into  six  parts. 

There  is  the  historical  part.  He  is  the  substance  of  this.  In 
Adam,  we  see  him  the  head  and  representative  of  his  people.  In 
Noah,  as  the  restorer  of  a  new  world.  In  Isaac,  as  a  victim  laid 
on  the  altar.  In  Joseph,  as  a  sufferer  and  a  savior.  In  Moses,  as 
a  lawgiver.  In  Aaron,  as  a  high  priest.  In  Joshua,  as  a  leader 
and  commander.  In  Solomon,  as  the  prince  of  peace.  In  Jonah, 
as  buried  and  rising  from  the  grave. 

Tliisre  is  the  ceremonial  part.  Of  this  he  is  the  substance.  He 
IS  the  body  of  all  its  shadows,  the  reality  of  all  its  types.  He  is 
the  rock  whose  streams  followed  the  Israel  of  God.  He  is  the 
manna,  the  bread,  that  came  down  from  heaven.  In  the  city  of 
refuge,  we  behold  hnn  as  our  security  from  avenging  justice. 
And  in  every  bleeding  sacrifice  as  the  atonement  for  our  sins. 

There  is  the  prophetical  part.  Here  he  is  all  in  all.  "  To  him 
gave  all  the  prophets  witness."  "  The  testimony  of  Jesus  is  the 
Spirit  of  prophecy." 

There  is  the  pj-omissoiy  part— And  how  large  and  glorious  a 
portion  of  it  is  filled  with  exceeding  great  and  precious  promises ! 
And  what  blessing  can  we  need,  that  is  not  furnished  under  the 
pledge  of  a  God  that  cannot  lie  ?  "  But  all  the  promises  of  God 
in  him,  are  yea  ;  and  in  him  amen,  to  the  glory  of  God  by  us." 

There  is  the  practical  part.  To  be  a  Christian  is  to  live  not  to 
ourselves,  but  to  him  that  died  for  us,  and  rose  again.  Of  good 
works,  his  example  is  the  rule ;  his  love  is  the  motive  ;  his  Spirit 
is  the  author.  He  is  the  altar  on  which  all  our  sacrifices  are  to  be 
offered.  Prayer  is  asking  in  his  name.  We  are  to  love  our  wives, 
even  as  beloved  the  church,  and  gave  himself  for  it. 

There  is  the  doctrinal  part.     And  what  is  the  great  mystery  of 


AUGUST  23.  OT 

godliness?  "  God  was  manifest  in  the  flesh,  justified  in  the  Spirit, 
eeen  of  angels,  preached  unto  the  Gentiles,  believed  on  in  the 
world,  received  up  into  glory."  Every  doctrine  of  the  Gospel,  as 
treated  by  the  inspired  authors,  leads  to  him.  If  we  are  justified, 
it  is  by  his  righteousness.  If  we  are  sanctified,  it  is  by  his  Spirit. 
If  the  glory  of  God  shines  forth,  it  is  in  the  face  of  Jesus  Christ. 
Providence  is,  all  power  given  unto  him  in  heaven  and  in  the  earth. 
The  whole  of  Christianity  is  called,  "  The  truth  as  it  is  in  Jesus." 

Take  him  out  of  the  Bible,  and  you  take  the  sun  out  of  our 
world ;  and  the  soul  out  of  the  body ;  and  what  is  left  ? 

It  is  this  that  so  powerfully  endears  the  sacred  volume  to  every 
real  Christian — It  is  the  word  of  One,  he  supremely  loves,  and 
feels  infinitely  necessary  to  all  his  comfort,  and  all  his  hope.  Of 
him,  he  can  never  read  or  hear  enough. 

O  my  soul !  let  this  word  of  Christ  dwell  in  thee,  richly,  in  all 
wisdom.  And  never  forget  the  admonition  of  kindness,  as  well  as 
authority.  "  Bind  it  continually  upon  thine  heart,  and  tie.  it  about 
thy  neck.  When  thou  goest  it  shall  lead  thee ;  when  thou  sleepest, 
it  shall  keep  thee  j  and  when  thou  awakest,  it  shall  talk  with  thee." 


August  23.—"  Wait  on  the  Lord,  and  keep  his  way,  and  he  shall  exalt 
thee  to  inherit  the  land ;  when  the  wicked  are  cut  off,  thou  shalt  see  it." 

Psalm  xxxvii,  34. 

Here  is  a  twofold  admonition. 

First.  " Wait  on  the  Lord."  "I  hope  I  do  so."  But  are  you 
sure  of  this?  Is  there  any  thing  in  your  religious  exercises  that 
really  deserves  the  name  of  waiting  on  God?  For  persons  may 
read  without  attention,  and  hear  without  faith,  and  sing  without 
praise,  and  pray  without  desire.  They  may  draw  nigh  to  hiin 
with  the  mouth,  and  honor  him  with  the  lip,  while  the  heart  is  far 
from  him.  But  God  is  a  Spirit ;  and  they  that  worship  him  must 
worship  him  in  Spirit  and  in  truth.  "I  hope  I  do  thus  wait  on 
Him."  But  do  you  thus  wait  on  him  sufficiently?  First.  In  his 
sanctuary?  Secondly.  In  the  family?  Thirdly.  I;i  the  closet? 
Fourthly.  In  all  your  concerns ;  like  David,  who  said,  "  On  thee 
do  I  wait  all  the  day,  Lord !" 

Secondly.  "  And  keep  his  way."  This  is  beautifully  connected 
with  the  former.  Wait — and  work.  Wait — and  walk.  Get  grace — 
and  exercise  it.  Persevere  in  the  use  of  means,  if  present  comfort 
be  withholden.  Neither  give  up  the  course  in  which  you  are  en- 
gaged— nor  turn  aside — nor  stand  still — nor  look  back — nor  seem 
to  come  short;  though  superiors  frown — and  companions  re 
proach — and  iniquity  abounds — and  the  love  of  many  waxes 
cold — and  numbers  walk  no  more  with  him.  In  all  opposition, 
and  through  every  discouragement,  let  your  soul  follow  hard  after 
God.  Thus  did  Job  ;  and  therefore  he  could  say,  "  My  foot  hath 
held  his  steps ;  his  way  have  I  kept,  and  not  declined.  Neither 
liave  I  gone  back  from  the  commandment  of  his  lips :  I  have  es- 
teemed the  words  of  his  mouth  more  than  my  necessary  food." 
So  it  was  also  with  the  church.  "  Our  heart  is  not  turned  back, 
neither  have  our  steps  declined  from  thy  way ;  though  thou  hasi 


98  AUGUST  23. 

sore  broken  us  in  the  place  of  dragons,  and  covered  us  with  the 
shadow  of  death."  We  have  enough  to  animate  us  to  hold  on — 
"  After  two  days  will  he  revive  us :  in  the  third  day  will  he  raise 
us  up,  and  we  shall  live  in  his  sight.  Then  shall  \ve  know  if  we 
follow  on  to  know  the  Lord.  His  going  forth  is  prepared  as  the 
morning ;  and  he  shall  come  unto  us  as  the  rain,  as  the  latter  and 
former  rain  unto  the  earth." 

Here  is  a  twofold  promise. 

First.  "  He  shall  exalt  thee  to  inherit  the  land."  God  is  the 
source  of  all  elevation  and  honor.  He  raised  the  Jews  to  the  pos- 
session of  Canaan,  the  glory  of  all  lands.  But  he  dignifies  Chris- 
tians with  a  title  to  a  better,  even  a  heavenly  country ;  where, 
"  with  kings,  are  they  upon  the  throne."  But  He  advances  them 
here,  as  well  as  hereafter.  For  he  is  "the  glory  of  their  strength, 
and  in  his  favor  their  horn  is  exalted,"  and  not  only  with  regard 
to  spiritual,  but  temporal  things.  For  "  the  meek  shall  inherit  the 
earth."  ,  Not  that  all  of  them  are  rich  and  'great  in  the  world.  So 
far  from  it,  they  are  commonly  a  poor  and  afflicted  people.  Not 
that  every  thing  is  actually  in  their  possession,  or  that  they  have 
a  civil  right  to  it — dominion  is  not  founded  in  grace :  but  security 
is;  peace  is;  contentment  is;  happiness  is.  As  to  covenant  in- 
terest and  enjoyment,  and  improvement,  "  all  things  are  theirs." 

Secondly.  "  When  the  wicked  are  cut  oif,  thou  shalt  see  it." 
And  they  will  be  cut  oif.  They  are  often  cut  oif,  even  in  life,  from 
their  places,  and  riches,  and  prospects.  At  death  they  are  cut  off 
from  all  their  possessions  and  comforts :  for,  poor  as  their  portion 
here  is, 

"  'Tis  all  the  happiness  they  know." 

Yea,  they  are  then  cut  off  from  all  the  means  of  grace,  and  the 
hopes  of  mercy.  In  the  last  day  they  will  be  cut  off  from  "  the  re- 
surrection of  life ;  and  before  the  assembled  world,  they  will  hear 
the  Judge  irreversibly  excluding  them  from  himself,  the  source  of 
all  happiness.  "  Depart,  ye  cursed,  into  everlasting  fire,  prepared 
for  the  devil  and  his  angels." 

Dreadful  as  the  ruin  is,  there  is  nothing  in  it  to  alarm  the  pray- 
ing" and  persevering-  believer.  He  will  have  no  share  in  it.  The 
vengeance  that  falls  and  crushes  the  foe,  will  not — cannot  touch 
the  friend.  He  will  only  be  a  spectator  ;  and  strange  as  it  may 
now  seem,  the  sight  will  not  affect  liis  happiness.  But  is  it  ne- 
cessary to  go  further  ;  and  represent  it  as  a  source  of  pleasure  and 
delight  ?  Surely  it  is  enough  that  he  will  see  it,  and  adore  the 
mercy  that  graciously  saved  him;  and  acquiesce  in  the  justice 
that  righteously  condemns  others. 

As  the  saint  will  only  see  the  destruction  of  the  sinner,  so  the 
wicked  will  see  the  salvation  of  the  righteous,  and  not  partake  of 
it.  But  to  see  such  a  blessedness ;  to  see  what  was  once  within 
his  own  reach,  and  is  now  enjoj^ed  by  others — this  must  be  a 
source  of  the  keenest  anguish.  Such  was  the  display  of  plenty  to 
the  interdicted  nobleman  at  the  gate  of  Samaria :  "  Behold,  thou 
shalt  see  it  with  thine  eyes ;  but  thou  shalt  not  eat  thereof."  And 
we  know  who  has  said,  "  There  shall  be  weeping  and  gnashing  of 


•AUGUST  24.  99 

teeth,  when  ye  shall  see  Abraham,  and  Isaac,  and  Jacob,  and  all  the 
prophets,  in  the  kingdom  of  God,  and  you  yourselves  thrust  out." 


August  24. — "  Smite  the  Shepherd,  and  the  sheep  shall  be  scattered ;  and 
J  will  turn  mine  hand  upon  the  little  ones." — Zech.  xiii,  7. 

— We  know  who  this  Shepherd  was.  God  speaks  of  him,  in 
the  former  part  of  the  verse,  as  "  his  fellow  ;"  and  calls  him  "his 
Shepherd."  He  was  God's  Shepherd,  because  he  appointed  him 
to  take  the  charge  of  his  church,  and  to  perform,  on  their  behalf, 
all  the  duties  implied  in  the  pastoral  office.  Hence  it  was  fore- 
told of  him,  "  He  shall  feed  his  flock  like  a  shepherd ;  he  shall 
gather  the  lambs  with  his  arm,  and  carry  them  in  his  bosom,  and 
shall  gently  lead  those  that  are  with  young."  This  character  the 
Savior  applied  to  himself,  with  an  attribute  of  distinction  ;  "  I  am 
the  good  Shepherd."  Paul  styles  him,  "  That  great  Shepherd  of 
the  sheep."  Peter  calls  him,  "  The  chief  Shepherd;"  and,  "The 
Shepherd  and  Bishop  of  souls."  Let  the  language  of  my  heart 
be,  "Tell  me,  O  Thou  whom  my  soul  loveth,  where  thou  feedest, 
where  thou  makest  thy  flock  to  rest  at  noon." 

"  'Tis  there,  with  the  lambs  of  thy  flock,  I  "  'Tis  there  I  would  always  abide, 

"  There  only,  I  covet  to  rest ;  |  "  Nor  ever  a  moment  depart ; 

"  To  lie  at  the  foot  of  the  Rock,  I  "JPreserv'd  evermore  at  thj'  side, 

"Or  rise  to  be  hid  in  thy  breast.  |  "  Eternally  hid  in  thine  heart." 

— He  was  to  be  "  smitten."  Every  one  that  enters  this  vale  of 
tears  is  a  sufferer.  But  he  was  "  a  man  of  sorrows  ;"  and  could 
say,  "  Behold,  and  see  if  there  be  any  sorrow  like  unto  my  sor- 
row, which  is  done  unto  me,  wherewith  the  Lord  hath  afflicted 
me  in  the  day  of  his  fierce  anger."  For,  though  he  suffered  from 
devils,  who  had  their  hour  and  power  of  darkness  :  and  though 
he  suffered  from  men — for,  against  him,  both  Herod  and  Pontius 
Pilate,  with  the  Gentiles,  and  the  people  of  Israel,  were  gathered 
together — yet  it  was  only  to  do  whatsoever  his  hand  and  his  coun- 
sel determined  before  to  be  done.  It  pleased  the  Lord  to  bruise 
him:  he  put  him  to  grief.  When  therefore,  the  Jews  esteemed 
him  stricken,  smitten  of  God,  and  afflicted,  they  were  right  in  the 
fact,  but  mistaken  in  the  cause.  They  supposed  he  suffered  for 
guilt ;  and  so  he  did — but  the  guilt  was  not  his  own.  "  He  was 
wounded  for  our  transgressions ;  he  was  bruised  for  our  iniqui- 
ties :  the  chastisement  of  our  peace  was  upon  him  ;  and  with  his 
stripes  we  are  healed."  Here  let  me  contemplate  the  evil  of  sin, 
in  the  sufferings  of  this  divine  victim.  And  here  let  me  dwell  on 
that  love,  which  passeth  knowledge,  that  led  him,  all  innocent  as 
he  was,  voluntarily  to  become  a  sacrifice  on  our  behalf;  and  to 
suffer,  the  just  for  the  unjust,  that  he  might  bring  us  unto  God. 
The  glory  of  the  Gospel ;  the  hope  of  the  sinner  ;  the  triumph  of 
the  believer — all  lies  here — "  It  is  Christ  that  died." 

— It  was  a  sad  thing  that  his  own  disciples  should  abandon  him, 
at  the  very  moment  he  was  going  to  die  for  them,  and  after  all 
their  professions  of  determined  adherence  to  him.  But  when  the 
Shepherd  was  smitten,  "  the  sheep  were  scattered."  In  this  de- 
sertion, an  emblem  was  furnished  of  his  all-sufficiency  for  his 
work,  and  of  the  entire  meritoriousness  of  his  passion,  without 


100  AUGUST  25. 

addition  or  co-operation  from  any  creature.  He  trod  the  wine- 
press alo7ie  ;  and,  of  the  people,  there  was  none  with  him.  By 
himself  he  purged  our  sins.  But,  in  this  dereliction,  he  was  not 
taken  by  surprise  ;  for  he  had  previously  said,  "  Behold,  the  hour 
Cometh,  yea,  is  now  come,  that  ye  shall  be  scattered  every  man 
to  his  own,  and  shall  leave  me  alone."  Yet  how  much  he  felt  it, 
may  be  inferred  from  his  lamentation  and  complaint :  "  I  looked 
for  some  to  take  pity,  but  there  was  none  ;  and  for  comforters,  but 
I  found  none."  Let  not  his  people  count  it  a  strange  thing,  if 
they  are  betrayed  or  forsaken — It  should  remind  them  of  the  fel- 
lowship of  his  sufferings. 

But  behold  an  instance  of  forgiving  mercy  and  renewing  grace ; 
"  And  I  will  turn  mine  hand  upon  the  little  ones."  His  disciples 
were  little  in  the  eyes  of  the  world ;  and  less  in  their  own.  They 
were  few  in  number,  and  poor  in  condition.  They  were  weak  in 
faith  and  fortitude — and  were  now  dismayed,  and  desponding. 
But  he  did  not  give  them  over  unto  death.  He  knew  their  frame ; 
he  remembered  that  they  were  dust.  As  soon  as  ever  he  was 
risen  from  the  dead,  he  appeared  to  them — not  clothed  in  terror ; 
but  saying,  "Peace  be  unto  you."  He  exerted  again  the  powerful 
influence  of  his  Holy  Spirit ;  and  renewed  them  again  unto  re- 
pentance ;  and  established  their  faith  and  hope ;  and  gave  them 
enlarged  views,  and  fresh  courage,  so  that  they  were  ready  to  suf- 
fer and  to  die  for  his  name. 

Surely, 

"  His  heart  is  made  of  tenderness,  |         "  His  bowels  melt  with  love.' 

A  bruised  reed  will  he  not  break ;  and  smoking  flax  will  he  not 
quench,  till  he  send  forth  judgment  unto  victory.  And  in  his 
name  shall  the  Gentiles  trust. 


August  25. — "  O  Thou  that  heai-eth  prayer !  unto  thee  shall  all  flesh 
come." — Psalm  Ixv,  2. 

We  have  no  claims  upon  God ;  and  are  not  worthy  of  the  least 
of  all  his  mercies.  It  is  therefore  surprising  that  he  should  hear 
prayer  at  all.  But  he  glories  in  it ;  and  by  nothing  is  he  so  much 
distinguished.  He  derives  his  fame,  his  character  from  it — "  O 
Thou  that  hearest  prayer  !" 

And  we  need  not  wonder  at  this,  when  we  consider — How  con- 
stantly he  has  heard  prayer  ;  even  ever  since  men  began  to  call 
upon  the  name  of  the  Lord.  And  how  many  prayers  he  has 
heard.  If  we  are  to  pray  without  ceasing,  the  prayers  of  one  in- 
dividual will  be  very  numerous.  What,  then,  is  the  aggregate 
multitude  that  has  been  offered  by  all  the  millions  that  ever 
sought  his  face  ?  And  how  largely  he  answers  prayer — giving 
grace  and  glory,  and  withholding  no  good  thing  pertaining  to  life 
and  godliness.  And  how  readily  he  answers  prayer :  "  Before 
they  call,"  says  he,  "  I  will  answer ;  and  while  they  are  yet 
speaking,  I  will  hear."  And  how  certainly  he  hears  prayer.  We 
have  his  promises,  which  are  firmer  than  the  earth  and  the 
heavens.  It  may  not  be  easy  to  ascertain  when,  or  how,  he 
answers  us,  as  the  God  of  our  salvation  :  but  this  we  know,  that 


AUGUST  26.  101 

he  cannot  deny  us,  without  denying  himself.  He  cannot  he— 
and  he  has  said,  "  Ask,  and  it  shall  be  given  you ;  seek,  and  ye 
shall  find  ;  knock,  and  it  shall  be  opened  unto  you ;  for  every  one 
that  asketh,  receiveth  ;  and  he  that  seeketh,  findeth  ;  and  to  him 
that  knocketh,  it  shall  be  opened." 

— What  should  be  the  influence  of  this  glorious  truth  ?  "  Unto 
Thee  shall  all  flesh  come."  If  these  words  had  stood  separately, 
we  should  have  taken  them  as  affirming,  that  all  flesh  would  come 
to  him  at  the  last  day  to  b?  judged.  But  the  reference  is  not  to 
God  on  the  judgment-seat,  but  on  the  mercy-seat ;  and  it  is  well 
that  we  can  kneel  at  the  latter,  before  ^ve  stand  at  the  former. 
The  meaning  is,  that  men  shall  seek  to  him  in  'prayer ;  and  not 
some,  but  many  ;  not  many,  but  all.  Surely  here  is  nothing  less 
than  a  prophecy  of  the  calling  of  the  Gentiles.  Not  only  shall 
the  seed  of  Jacob,  his  chosen,  seek  unto  him  ;  but  those  also  that 
were  strangers  to  the  commonwealth  of  Israel,  and  without  God 
in  the  world,  crying  only  unto  idols  that  could  not  save.  The 
Jews  in  latter  times,  were  carnal,  and  selfish,  and  averse  to  the 
extension  of  their  privileges  :  but  the  more  ancient  and  spiritual 
of  their  nation  rejoiced  in  the  prospect  of  it ;  and  they  had  inti- 
mations from  the  beginning,  that  the  Gentiles,  also,  should  be  fel- 
low-heirs, and  of  the  same  body,  and  partakers  of  the  promise  of 
Christ,  by  the  Gospel.  "  All  nations  whom  thou  hast  made,  shall 
come  and  worship  before  thee."  "  My  house  shall  be  called  the 
house  of  prayer  for  all  people." 

If  the  practice  here  insured  is  to  result  from  the  character 
here  expressed,  the  character  must  be  known.  For  "  how  can 
they,  call  upon  him,  in  whom  they  have  not  believed  ?  And  how 
can  they  believe  on  him,  of  whom  they  have  not  heard  ?"  Accord- 
ingly it  is  said,  "  From  the  rising  of  the  sun,  even  unto  the  going 
do^vn  of  the  same,  my  name  shall  be  great  among  the  Gentiles ; 
and  in  every  place  incense  shall  be  offered  unto  my  name,  and  a 
pure  offering." 

And,  to  notice  this  more  personally,  we  see  of  what  importance 
it  is  to  entertain  encouraging  views  of  God.  Confidence  in  his 
mercy  and  grace  will  alone  draw  us  into  his  presence.  And 
therefore  the  ground  of  this  confidence  must  be  firm  and  obvious. 

Much  advantage,  also,  upon  this  principle,  must  result  from 
reviews  of  our  own  experience  of  his  goodness.  All  success  is 
animating,  especially  in  prayer.  "  Because  he  hath  inclined  his 
ear  unto  me,  therefore  will  I  call  upon  him  as  long  as  I  live." 

— Let  me  come  to  him  among  all  those  that  are  coming.  And 
immediately.  For  there  is  a  time  when  he  will  not  hear  prayer. 
"  Then  shall  they  call  upon  me,  but  I  will  not  answer ;  they  shall 
seek  me  early,  but  they  shall  not  find  me." 


August  26.—"  Yea,  I  will  betroth  thee  unto  me  in  righteousness,  and  in 
judgment,  and  in  loving-kmdness,  and  in  mercies."— Hosea,  ii,  19. 

In  the  covenant  of  grace,  there  is  God's  part,  and  there  is  our 
part.     But  God — or  it  would  never  be  accomplished — undertakes 


102  AUGUST  26. 

for  the  latter,  as  well  as  the  former — He  engages  to  do  all  that  is 
necessary /b?'  his  people,  and  in  them. 

Here  is  the  nature  of  the  connexion  he  will  establish  with  them ; 
"  I  will  betroth  thee  unto  me."  And  the  manner  of  it — "  In 
I'ighieoKsness^  and  in  judgment^  and  in  loving-kindness^  and  in 
mercies.'''' 

First.  I  will  do  it,  says  he — in  righteousness — And  no  wonder, 
Feeing  he  is  holy  in  all  his  ways,  and  righteous  in  all  his  works. 
But  the  soul  that  sinneth,  it  shall  die.  Righteousness,  therefore!, 
seems  to  require  that  he  should  punish  them,  rather  than  admit 
them  into  his  favor.  Ah,  awakened  souls  want  to  see  a  way  in 
which  God  is  just,  as  well  as  the  justifier.  And  he  has  provided 
for  til  is  ;  and  he  tells  us  in  the  gospel,  that,  though  sin  is  pardoned, 
it  is  also  condemned;  and  that,  though  the  transgressor  escapes, 
«he  curse  falls  upon  another,  who,  by  bearing  it  himself,  redeems 
us  from  it,  and  is  the  end  of  the  law  for  righteousness  to  every  one 
that  believeth.  The  law,  therefore,  instead  of  being  injured,  is 
magnified  and  made  honorable;  and  even  more  than  it  would 
have  been  by  the  destruction  of  the  sinner.  In  the  sinner's  de- 
struction, justice  would  have  been  always  satisfying,  but  never 
satisfied.  Whereas  the  satisfaction  was  now  completed  at  once, 
'•by  the  one  offering  up  of  himself"  Then,  also,  justice  would 
only  have  been  displayed  passively — but  now  it  is  displayed 
actively  too.  Then,  it  would  have  been  displayed  only  in  them 
— but  now,  it  is  also  displayed  by  them.  Then,  they  would  have  • 
hated,  and  cursed  it  for  ever — now,  they  love  it,  and  delight  to 
extol  it.  For  righteousness  here  is  not  to  be  taken  only  for  the 
way  in  which  he  makes  the  guilty  just,  but  the  way  in  which  he 
makes  the  depraved  holy.  This  comes  from  the  same  gracious 
agency  ;  and  is  equally  necessary  with  the  former ;  as  he  could 
not  admit  them  to  communion  with  himself  while  in  a  state  of 
sin — For,  "  how  can  two  v/alk  together  except  they  be  agreed  ?" 
And,  "what  fellowship  hath  righteousness  with  unrighteousness  ?" 

Se3ondly.  In  judgment.  The  heathens  placed  Mercury,  the 
god  of  wisdom,  by  the  side  of  Venus,  the  goddess  of  marriage : 
and  for  good  reason  ;  since  there  is  nothing  in  which  judgment  is 
so  needful — yet  few  things  are  entered  upon  with  so  little  discre- 
tion and  reflection.  Hence  the  wretched  consequences  that  en- 
sue. For  what  can  be  expected  from  those  hasty  and  thoughtless 
matches,  in  which,  adaptation,  age,  temper,  and  even  piety,  are 
all  overlooked  ?  But  God  knows  what  he  does,  and  why  he  does 
it.  He  has  reasons,  which  justify  the  measure  to  his  OAvn  infinite 
understanding.  Hence  salvation  is  called  his  counsel ;  in  which 
also  he  is  said  to  abound  toward  us  in  all  wisdom  and  prudence. 
And  this  is  true,  not  only  as  to  the  contriving  and  procuring  of  it, 
but  also  as  to  the  applying.  The  place,  the  time,  the  manner,  the 
means  of  their  conversion,  will  all  evince,  when  known,  that  his 
work  is  perfect,  and  his  ways  judgment.  We  see  but  little  of  this 
now.  Yet  there  are  openings  into  it  Avhich  carry  the  mind  away 
in  contemplation  and  surprise  ;  and  which  assures  much  more 
remains  for  our  discovery  and  rapture  in  the  world  of  light.  This 
applies  also  to  his  people,  as  well  as  to  God.     Their  clioosing  him 


AUGUST  26.  103 

and  consenting  to  his  gracious  proposals,  will  bear  examination. 
It  is  wisdom:  and  wisdom  which  is  justified  of  all  her  children. 
The  world  may  censure  ;  but  they  are  able  to  give  a  reason  of  the 
hope  that  is  in  them.  The  spiritual  judgeth  all  things,  though  he 
himself  is  judged  of  no  man. 

Thirdly.  In  loving  kindness.  Without  this,  it  were  better  tor 
persons  never  to  come  together.  The  parties  mutually  need  it ; 
and  need  it  daily.  They  should  be  filled  with  tenderness,  to  bear 
and  sympathize  with  each  other  ;  and  the  law  of  kindness  should 
rule  in  their  looks,  words,  and  actions.  This  is  seldom  wanting 
on  the  female  side.  Their  love  is  not  only  more  pure  and  disin- 
terested, but  more  fervent  and  undeclining,  and  better  prepared 
to  endure  privation  and  sacrifices.  Men  are  fond  of  power  and 
authority;  and  therefore  they  are  commanded— not  to  govern 
them— this  they  will  do  readily  enough ;  but  to  love  their  wives, 
and  not  be  bitter  against  them.  God  says  to  his  church  :  '*  You 
shall  find  me  full  of  tenderness  and  compassion.  I  know  3'our 
frame,  and  remember  that  you  are  dust.  I  will  pity  your  infirmi- 
ties, and  spare  you.  If  I  afflict,  it  shall  not  be  wilhngly.  If  I  chide, 
I  will  not  contend  for  ever.  I  will  look  to  the  heart,  and  judge  you 
according  to  your  meaning,  and  your  desires."  It  would  seem 
strange  to  apply  the  exercise  of  this  quality  to  them,  as  well  as  to 
Him.°  Kindness  towards  God  seems  too  low  an  expression  ;  but 
he  himself  has  sanctioned  it—"  I  remember  thee,  the  kindness  of 
thy  youth,  and  the  love  of  thine  espousals,  when  thou  wentest  after 
me  in  the  wilderness,  in  a  land  that  was  not  sovvU."  Every  thing 
they  do  for  Him,  he  takes  kind  at  their  hand:  and  their  ingenuous 
disposition  will  make  them  fearful  of  grieving  his  Holy  Spirit; 
and  anxious  to  walk  "  worthy  of  him  unto  all  pleasing." 

Fourthly.  In  mercies.  This  is  distinguishable  from  the  former. 
That  was  the  effect ;  this  shows  the  cause- and  it  is  mentioned, 
in  addition  to  loving-kindness,  to  remind  us  that  all  we  possess, 
or  expect,  springs  solely  from  the  free  and  undeserved  grace  ot 
God — and  also  to  meet"^  those  discouragements  to  which  we  are 
always  liable,  from  a  sense  of  our  un worthiness  and  ill-deservings. 
There  is  not  a  just  man  on  earth  that  liveth,  and  sinneth  not.  In 
many  things  we  utfend  all.  What  humiliations  must  a  Christian 
feel,  when  he  reviews  even  his  sabbaths,  and  holy  communions! 
and  when  he  compares  his  proficiency  with  his  obligations  and  ad- 
vantages !  But  God  will  not  cast  away  his  people ;  but  have  mercy 
upon  them  according  to  the  midtitude  of  his  tender-  mercies.  This 
is  children's  bread ;  and  the  children  of  God  will  not,  cannot 
abuse  it— yea,  the  more  they  are  persuaded  of  this  truth,  the  more 
holy  and  cheerful,  and  vigorous  they  will  be  in  duty.  Grass  that 
grows  in  orchards,  and  under  trees,  is  of  a  sour  quality  :  it  wants 
the  sun.  Fruits  that  grow  in  the  sun  are  richer  and  riper  than 
those  which  grow  in  the  shade.  The  best  frame  we  can  be 
in,  is  to  be  upholden  by  a  free  spirit,  and  to  act  under  a  full  sense 
of  our  divine  privileges.  Let  us  therefore  sing  of  the  mercy  of 
the  Lord  for  ever,  and  if  he  ever  seems  to  have  forgotten  to  be 
gracious,  let  us  plead  with  him,  and  say,  "  Where  is  thy  zeal,  and 
thy  strength,  the  sounding  of  thy  bowels,  and  of  thy  mercies  to- 


104  AUGUST  27. 

ward  me  ?  Are  they  restrained  ?"  Here  again  the  import  includes, 
not  only  that  we  receive  mercy,  but  exercise  it — not  toward  Him 
personally — this  is  impossible — and  he  needs  it  not.  But  his 
creatures  need  it ;  his  people  need  it.  And  what  is  done  to  them 
he  will  consider  as  done  to  himself.  And  what  is  so  just  and  pro- 
per, as  that  they  who  are  forgiven,  should  forgive  ?  And  that  they 
who  live  by  mercy,  should  be  merciful  7 


August  27.— "—Heirs— ."—Titus,  ill,  7. 

If  we  properly  observe  those  who  are  Christians  indeed,  we 
shall  find  in  them  a  peculiarity  that  distinguishes  them  from,  and 
an  importance  that  ranks  them  above  all  other  creatures.  What 
an  assemblage  of  qualities,  excellencies,  and  advantages  must  they 
possess,  to  do  any  thing  like  justice  to  the  various  and  numberless 
representations  by  which  they  are  held  forth  to  our  view  and  ad- 
miration in  the  Scriptures  of  Truth !  Let  me  contemplate  them 
under  the  character  of  Heirs. 

As  such,  we  may  consider  them  in  the  grandeur  of  their  estate. 
A  man  may  be  an  heir  to  a  cottage,  or  a  large  domain,  or  even  a 
throne.  But  what  is  the  inheritance  of  Christians  !  In  one  plate 
they  are  called  "  heirs,  according  to  promise" — in  another,  "  heirs 
of  the  grace  of  life" — in  another,  "  heirs,  according  to  the  hope 
of  eternal  life" — in  another,  "  heirs  of  Salvation" — in  another, 
"  heirs  of  the  kingdom,  which  the  Lord  hath  promised  to  them 
that  love  him."  Paul  prays  that  the  Ephesians  may  be  enlight- 
ened to  know  it;  and  speaks  of  "  the  hope  of  their  calling,"  and 
"  the  riches  of  the  glory  of  his  inheritance  in  the  saints."  The 
inheritance  of  the  worldling,  who  has  his  portion  in  this  life ;  the 
inheritance  of  the  Jew,  in  Canaan ;  the  inheritance  of  Adam,  in 
Paradise  ;  the  inheritance  of  angels,  in  heaven  ;  all  come  far  short 
of  the  believer's  expectation.  At  present,  it  cannot  be  fully  either 
described  or  conceived — it  is  a  glory  to  be  revealed — it  doth  not 
yet  appear  what  we  shall  be. 

We  may  consider  them  in  the  solidity  of  their  title.  No  person 
ever  had  a  claim  to  an  estate  so  clear  and  decisive  as  the  Christian 
has  to  his  inheritance.  He  may  not,  indeed,  be  certain  of  it  in 
his  own  mind.  There  is  a  difference  between  a  right,  and  the 
perception  of  it.  An  heir,  by  reason  of  his  tender -age,  or  infirmity, 
or  disorder,  may  be  unconscious  of  what  awaits  him.  And  Chris- 
tians may  be  ignorant  and  fearful.  They  may  condemn  them 
selves,  when  God  has  justified  them  freely  from  all  things ;  and 
they  may  conclude  that  they  have  no  part  nor  lot  in  the  matter, 
Mhile  yet  their  title  is  as  valid  as  the  word  and  oath  of  God  can 
make  it — it  is  also  perfectly  inseparable  from  the  birth  that  makes 
them  new  creatures,  for  they  are  born  of  God,  and,  "  if  children, 
then  heirsj  and  joint  heirs  with  Jesus  Christ ;"  and,  being  one 
with  him,  their  heirship  is  as  undeniable  as  his. 

We  may  view  them,  also,  in  the  certainty  of  their  possession. 
An  heir  who  has  had  the  clearest  and  fullest  title  to  an  estate,  has 
yet  never  enjoyed  it.  To  take  possession  of  it,  perhaps  he  had 
to  cross  the  sea,  and  was  wrecked.     Or  he  travelled  by  land,  and 


AUGUST  27.  105 

was  murdered.  Or,  in  reaching  maturity,  he  fell  a  prey  to  one 
of  the  many  diseases  to  which  humanity  is  liable.  Or,  if  he  was 
preserved,  the  estate  was  destroyed  :  for  there  is  no  place  of  se- 
curity on  earth.  Or,  if  the  estate  was  not  destroyed,  it  was  usurp- 
ed^ and  by  fraud  and  villany,  alienated  from  its  lawful  owner. 
How  many  figure  away,  only  in  the  rights  of  others  !  But  what 
shall  hinder  tlie  Christian  from  realizing  his  hope  ?  His  inheri- 
tance is  incorruptible  and  undefiled,  and  fadeth  not  away,  re- 
served in  heaven  for  him,  where  danger  never  comes.  And  the 
heir  is  as  safe  as  the  estate  ;  being  "  kept  by  the  power  of  God, 
through  failh,  unto  salvation." 

But  observe  these  heirs  in  the  circumstances  of  their  minority 
For  there  is  a  period  of  non-age :  and  "  the  heir,  as  long  as  he  is 
a  child,  differeth  nothing  from  a  servant,  though  he  be  Lord  of 
all ;  but  is  under  tutors  and  governors  until  the  time  appointed 
of  the  father."  Before  this  season  arrives,  he  must  submit  to 
many  restraints,  not  pleasant  to  his  feelings,  and  the  reasons  of 
which  he  cannot  fully  appreciate.  Yea,  there  may  be  cases  in 
which  he  may  even  be  constrained  to  borrow  from  a  domestic  or 
neighbor,  who  has  none  of  his  expectancy.  And  Christians  must 
not"  reckon  that  their  present  indulgences  will  equal  their  future 
reversions.  They  are  now  under  a  course  of  discipline,  in  which 
they  must  exercise  self  denial,  and  appear  less  favored  than  many 
around  them.  But  they  rejoice  in  hope,  and  not  only  so,  but,  as 
the  heir  has  something  more  from  his  estate  than  the  prospect  of 
it ;  as  he  has  education  and  attendance,  becoming  his  rank ;  and 
remittances,  to  enable  him  to  live,  answerable  to  his  destination  : 
so  Christians  have  now  supplies  from  their  riches  in  glory,  and 
are  training  up,  under  a  divine  teacher,  for  the  sublime  spheres 
they  are  to  fill ;  and  their  ministering  spirits  do  always  behold 
the  face  of  our  heavenly  Father. 

And  what  is  the  deportment  that  becomes  these  heirs  7  It  ought 
to  be  ennobled.  Holiness  is  the  true  dignity  of  the  soul,  and  sin, 
its  vilest  degradation.  They  are,  therefore,  to  "  have  no  fellow- 
ship with  the  unfruitful  works  of  darkness ;  but  rather  reprove 
them."  And,  oh  !  the  infinite  delicacy  of  the  Gospel !  they  are 
to  "  abstain  from  the  very  appearance  of  evil."  It  ought  to  be 
humble  and  grateful.  They  were,  by  nature,  only  children  of 
wrath.  If  their  relation  is  glorious,  it  is  derived  entirely  from 
grace.  There  were  difficulties  in  the  way  of  their  adoption, 
wiiich  God  alone  could  remove.  "  But  I  said,  How  shall  I  put 
thee  among  the  children,  and  give  thee  a  pleasant  land,  a  goodly 
heritage  ?"  But  he  removed  these  obstacles  by  the  sacrifice  of  his 
own  Son,  and  the  renovation  of  his  own  Spirit ;  and,  poor  and 
vile  as  they  were,  he  raised  up  the  poor  out  of  the  dust,  and  lifted 
the  needy  from  the  dunghill,  to  set  them  with  princes,  even  the 
princes  of  his  people.     It  ought  to  be  very  cheerful  and  happy. 

"  A  hope  so  much  divine,      |      "  May  trials  well  endure." 

But  so  inferior  are  natural  things  to  spiritual,  that,  when  the 
one  are  applied  to  the  illastration  of  the  other,  they  teach  us 
as  much  by  contrast  as  by  comparison— what,  then  is  the  differ- 


106  AUGUST  28. 

eiwe  between  these  and  earthly  heirs  !  In  other  cases,  the  inheri- 
tance is  diminished  by  the  number  of  co-heirs.  But  here,  the 
multitude  of  partakers,  instead  of  injuring,  increases  the  blessed- 
ness of  each  possessor.  In  other  cases,  the  father  dies  before  the 
child  inherits.  Here,  the  father  never  dies.  In  other  cases,  the 
heir,  by  dying,  loses  his  inheritance.  Here,  he  gains  it  by  dying 
— it  is  then  he  comes  of  age.  In  other  cases,  an  estate  passes  from 
hand  to  hand.  Here,  is  no  succession — it  is  our  heritage  for  ever. 
"  This  is  the  heritage  of  the  servants  of  tlie  Lord  j  and  their 
righteousness  is  of  me,  saith  the  Lord." 

August  28. — "Iniquities  prevail  against  me— as  for  our  transgressions 
thou  shall  purge  them  away." — Psalm  Ixv,  3. 

This  is  the  language  of  complaint  and  of  triumph.  It  was  utter- 
ed by  a  Jew ;  but  every  Christian  can  make  it  his  own.  For,  as 
in  water,  face  answereth  to  face,  so  the  heart  of  man  to  man,  in 
every  age,  and  under  every  dispensation. 

As  to  the  complaint,  there  are  two  ways  in  which  iniquities 
may  prevail  against  the  Christian.  The  first  is  in  the  growing  sense 
of  his  guilt.  This  may  be  occasioned  by  afflictions,  which  bring 
our  sins  to  remembrance ;  or  by  any  thing  which  increases  self- 
knowledge  ;  for  this  must  always  show  us  more  of  our  unworthi- 
ness  and  depravity.  Suppose  a  man  in  a  dungeon,  abounding 
with  noxious  reptiles.  While  all  is  dark  there",  he  sees  none  of 
them  ;  but  as  the  light  increases,  he  sees  more  of  them — the 
light  seems  to  bring  them,  and  to  multiply  them ;  but  it  only  dis- 
covers what  was  there  before.  Some  pray  that  God  would  show  them 
all  the  corruptions  of  their  heart ;  but  this  would  probably  drive 
them  into  distraction  or  despair.  They  could  not  bear  the  whole 
disclosure,  especially  at  first ;  and  therefore  they  are  made  sensi- 
ble of  them  by  little  and  little. 

The  second  is  in  the  power  of  their  acting.  This  prevalence 
cannot  be  entire  ;  for  sin  shall  not  have  dominion  over  them  ;  but 
it  may  be  occasional  and  partial.  An  enemy  may  make  a  tempo- 
rary irruption,  and  do  injury,  though  he  may  be  soon  expelled 
again.  In  a  war,  checks  and  discomfitures  are  not  incompatible 
with  general  and  final  success,  as  we  see  in  the  history  of  the  Ro- 
mans. The  Israelites  were  repulsed  at  Ai  ;  but  they  returned  to 
the  assault  with  more  caution  and  wisdom,  and  succeeded.  And 
thus,  whatever  advantages  the  foe  may  gain  against  Christians, 
the  God  of  peace  will  bruise  Satan  under  their  feet  shortly.  Da- 
vid does  not  sa)^,  Iniquities  prevail  with  me,  but  against  me.  As 
to  many,  they  prevail  with  them.  They  drink  in  iniquity,  as  the 
ox  drinketh  in  water.  They  draw  iniquity  with  cords  of  vanity, 
and  sin  as  it  were  with  a  cart  rope.  But  a  Christian  is  made  willing 
in  the  day  of  God's  power,  and  therefore  can  say,  "  To  will  is 
present  with  me,  but  how  to  perform  that  which  is  good  I  find  not. 
When  I  would  do  good,  evil  is  present  with  me."  Ahab  is  said  to 
.  have  sold  himself  to  work  wickedness.  But  it  is  otherwise  with 
•  a  poor  slave  in  Africa.  He  is  kidnapped,  or  taken  by  force,  and 
disposed  of  to  some  demon-trafficker  in  flesh  and  blood.  He  re- 
sists and  weeps — but  they  prevail  against  him.     And,  says  Paul, 


AU(iUST  29. 


107 


I  do  not  sell  myself,  but  I  am  sold  under  sin.  So  then  it  is  no 
more  I  that  do  it,  but  sin  that  dwelleth  in  me.  O  wretched  man 
that  I  am,  who  shall  deliver  me  !  Poison  in  a  serpent  never  pro- 
duces sickness  ;  but  it  does  in  a  man  ;  because  it  is  natural  to  the 
one,  but  not  to  the  other.  Sin  does  not  distress  the  sinner  ;  but  it 
offends,  beyond  every  thing  else,  the  renewed  mind. 

The  words  are  broken  and  abrupt ;  but  when  the  church  adds, 
"  As  for  our  transgressions,  thou  shalt  purge  them  away,"  they 
are,  assuredly,  the  triumph  of  faith,  after  a  plunge  of  distress,  and 
a  pause  of  thoughtfulness.  There  are  two  ways,  according  to  the 
Scripture,  in  which  God  purges  our  transgressions;  and  they 
always  go  together.  The  one  is  by  pardoning  mercy.  Thus  Da- 
vid prays — "  Purge  me  with  hyssop,  and  I  shall  be  clean ;  wash 
me,  and  I  shall  be  whiter  than  snow.  Hide  thy  face  from  my 
sins,  and  blot  out  all  mine  iniquities."  Thus  the  blood  of  Jesus 
Christ  cleanseth  us  from  all  sin.  And  they  that  believe  on  him 
are  justified  from  all  things. 

The  other  is  by  sanctifying  grace.  "  I  will  sprinkle  clean  water 
upon  you,  and  ye  shall  be  clean  ;  from  all  your  filthiness,  and  from 
all  your  idols  will  I  cleanse  you."  And  this  is  as  much  the  work 
of  God  as  the  former.  He  subdues  our  iniquities,  as  well  as  for- 
gives them.  He  not  only  ordains  peace  for  us,  but  works  all  our 
works  in  us. 

The  Christian  is  persuaded  of  this  gracious  deliverance,  and 
therefore  expresses  himself  with  confidence.  And  a  foundation  is 
laid  for  this  confidence  ;  and  such  a  firm  and  scriptural  foundation, 
as  that  he  may  feel  himself  perfectly  safe  in  the  midst  of  danger  • 
and,  under  the  deepest  sense  of  his  desert,  joy  in  God,  through 
our  Lord  Jesus  Christ,  by  whom  he  has  now  received  the  atone- 
ment ;  and,  vvith  regard  to  all  the  conflicts  of  in-dwelling  sin,  take 
courage,  and  sing — "  I  shall  not  die,  but  live,  and  declare  the  works 
of  the  Lord." 


'  My  spirit  holds  perpetual  war, 
"  And  wrestles  and  complains  ; 
"  But  views  the  happy  moment  near 
"  That  shall  dissolve  its  chains. 


"Cheerful  in  death  I  close  my  eyes, 

"  To  part  with  every  lust ; 
"  And  charge  my  flesh,  whene'er  it  rise, 

"  To  leave  them  in  the  dust." 


August  29.—"  So  then  they  which  be  of  faith  are  blessed  with  faithful 
Abraham." — Galatians»iii,  9. 

The  outward  distinctions  of  life  awaken  the  envy  of  some,  and 
gender  discontents  in  others.  And  yej;  how  little  depends  upon 
them  I  All  that  is  essential  to  the  real  welfare  and  chief  happiness 
of  man,  lies  open  to  all  who  choose  to  avail  themselves  of  it.  All 
cannotbecome  scholars;  but  all  may  be  made  wise  unto  salvation. 
All  cannot  acquire  wealth  ;  but  all  may  gain  the  unsearchable 
riches  of  Christ.  All  cannot  M'alk  upon  the  high  places  of  the 
earth  ;  but  all  may  be  great  in  the  siglit  of  the  Lord.  Abraham, 
the  founder  of  the  Jewish  nation,  was  considered  the  most  digni- 
fied and  indulged  of  the  human  race  ;  yet  every  Christian,  how- 
ever poor  and  despised,  stands  related  to  this  extraordinary 
character,  and  is  blessed  with  him.  "  If  ye  be  Christ's,  then  are 
ye  Abraham's  seed,  and  heirs,  according  to  liis  promise."  "  They 
which  are  of  faith,  the  same  are  the  children  of  Abraham."     "  So 


108  4UGUST  29. 

then  they  which  be  of  faith  are  blessed  with  faithful  Abiaham.'' 
And  how  was  he  blessed  ? 

He  was  justified.  And  blessed  are  they  whose  iniquities  are 
forgiven,  aiid  whose  sins  are  covered :  blessed  is  the  man  to  whom 
the  Lord  will  not  impute  sin.  For  him  there  is  no  wrath  to  come, 
no  sting  in  death,  no  curse  in  affliction.  But  came  this  blessed- 
ness upon  Abraham  only  ?  "  What  saith  the  scripture  ?  Abraham 
believed  God,  and  it  was  counted  unto  him  for  righteousness.  Now 
it  was  not  written  for  his  sake  alone,  that  it  was  imputed  to  him, 
but  for  us  also,  to  whom  it  shall  be  imputed,  if  we  believe  on  him 
that  raised  up  Jesus  our  Lord  from  thT3  dead  ;  who  was  delivered 
for  our  offences,  and  was  raised  again  for  our  justification."  So 
then  they  that  be  of  faith  are  blessed  with  faithful  Abraham.  And 
are  all  authorized  to  say,  "Therefore  being  justified  by  faith,  we 
have  peace  with  God  through  our  Lord  Jesus  Christ." 

— Abraham  was  called  the  friend  of  God — and  was  called  so  by 
God  himself.  "  But  thou,  Israel,  art  my  servant,  Jacob  whom  I 
have  chosen,  the  seed  of  Abraham,  my  friend."  If  Eusebius 
held  it  such  a  privilege  to  be  the  friend  of  Pamphilus :  If  Lord 
Brookes  so  gloried  in  the  distinction,  as  to  have  it  inscribed 
upon  his  tomb — 

"  Here  lies  the  friend  of  Sir  Philip  Sidney," 

what  was  the  honor  of  Abraham,  in  being  acknowedged  the 
friend  of  God  ?  Yet  such  honor  have  all  the  saints.  They  are 
not  only  pardoned,  but  admitted  to  intimacy.  They  walk  with 
God.  His  secret  is  with  them ;  and  he  shows  them  his  covenant. 
In  all  their  afflictions,  he  is  afflicted.  He  loveth  at  all  times  ;  and 
will  never  leave  or  forsake  them.  "  So  then  they  Avhich  be  of 
faith  are  blessed  with  faithful  Abraham." 

— Abraham,  also,  was  blessed  with  usefulness.  "I  will  blss 
thee,"  says  God,  "  and  make  thee  a  blessing."  This  was  done,  not 
only  in  the  descent  of  the  Messiah  from  him,  in  whom  all  the 
families  of  the  earth  were  to  be  blessed  eventually,  but  by  his 
prayers,  and  instructions,  and  example,  and  exertions,  and  influ- 
ence, wherever  he  came.  Thus  also  are  all  believers  blessed. 
Not  one  of  them  is  useless.  They  are  disposed  to  do  good  ;  and 
their  desire  is  gratified.  They  are  qualified  to  do  good ;  and  as 
stewards  of  the  manifold  grace  of  God,  they  serve  their  genera- 
tion by  his  will.  They  are  the  salt  of  the  earth,  to  preserve;  the 
light  of  the  world,  to  inform;  and  a  dew  from  the  Lord,  and 
as  showers  upon  the  grass,  to  cool  and  refresh,  and  revive,  and 
fertilize ;  "  I  will  save  you,  and  ye  shall  be  a  blessing." 

— Abraham  was  divinely  protected:  and  God  said  to  him,  "I  am 
thy  shield."  "  I  will  bless  him  that  blesseth  thee ;  and  I  will  curse 
him  that  curseth  thee."  He  preserved  him  in  his  going  out  and 
coming  in.  He  covered  his  head  in  the  day  of  battle,  when  he 
rescued  his  kinsman.  Lot.  He  suffered  no  man  to  do  him  wrong : 
yea,  he  reproved  kings  for  his  sake,  saying,  Touch  not  mine 
anointed,  and  do  my  prophet  no  harm.  And  thus,  though  many 
rise  up  against  believers,  and  they  feel  themselves  to  be  perfect 
weakness,  their  defence  is  of  God,  who  saveth  the  upright  in 
heart.     He  is  their  refuge  and  strength  ;  a  very  present  and  all- 


AUGUST  30.  109 

sufficient  help  in  trouble.  They  are  kept  by  the  power  of  God, 
through  faith  unto  salvation ;  therefore  they  need  not  fear  what 
their  enemies  can  do  unto  them. 

Abraham  had  not  only  a  divine  protection,  but  an  infinite  'por- 
tion :  "  I  am,"  says  God,  not  only  "  thy  shield,"  but  "  thy  exceed- 
ing great  reward !"  This  necessarily  includes  what  God  was  to 
do  for  him  beyond  the  grave.  It  could  not  have  been  fulfilled  in 
this  life.  When  we  find  him,  a  few  years  after  this  assurance, 
sickening  and  dying,  and  laid  in  the  cave  of  Machpelah,  we  are 
constrained  to  ask.  Is  this  the  reward,  the  great,  the  exceeding 
great  reward,  consisting,  so  to  speak,  of  God  himself?  Ages  after 
this,  God  said  to  Moses,  at  the  bush  I  am — not  I  was — but,  I  am 
the  God  of  Abraham,  of  Isaac,  and  of  Jacob.  The  relation,  there- 
fore, remained  ;  for,  "  He  is  not  the  God  of  the  dead,  but  of  the 
living."  They  were  then  living,  as  to  their  spirits ;  and  would  as 
certainly  live,  as  to  their  bodies,  in  the  resurrection,  as  if  it  had 
already  taken  place.  Hence  the  reasoning  of  the  apostle;  "By 
faith  he  sojourned  in  the  land  of  promise,  as  in  a  strange  country, 
dwelling  in  tabernacles  with  Isaac  and  Jacob,  the  heirs  with  him 
of  the  same  promise :  for  he  looked  for  a  city  that  hath  founda- 
tions, whose  builder  and  maker  is  God."  "  And  truly,  if  they  had 
been  mindful  of  that  country  from  whence  they  came  out,  they 
might  have  had  opportunity  to  have  returned.  But  now  they  de- 
sire a  better  country,  that  is,  a  heavenly :  wherefore  God  is  not 
ashamed  to  be  called, their  God:  for  he  hath  prepared  for  them  a 
city."  Our  Savior  also  allowed  him  to  be  in  glory  ;  and  even  re- 
presented heaven  by  a  union  and  intimacy  with  him  :  "  The  beg- 
gar died,  and  was  carried  by  angels  into  Abraham's  bosom?" 
Well,  and  nothing  less  than  this  is  the  glad  and  glorious  des- 
tination of  every  believer.  For  they  that  be  of  faith  are  blessed 
with  faithful  Abraham. 

The  grand  inquiry  therefore  is—"  Dost  thou  believe  on  the  Son 
of  God?"  For  we  have  access  owlyhy  faith  into  this  grace,  where- 
in we  stand,  and  rejoice  in  hope  of  the  glory  of  God. 

For  they  that  are  not  of  his  faith  are  cursed  with— the  faithless 
nobleman,  to  whom  it  was  denounced,  "  Thou  shalt  see  it  with  thine 
eyes,  but  thou  shalt  not  taste  of  it."  And  with  the  faithless  Jews, 
whose  carcasses  fell  in  the  -wilderness;  and  who  "could  not  enter 
in  because  of  unbelief."  And  "  with  hypocrites  and  unbelievers, 
where  there  is  weeping,  and  wailing,  and  gnashing  of  teeth." 


August  30.— «  Pass  the  time  of  your  sojourning  here  in  fear." 

1  Peter,  1,  17- 

From  these  words,  I  might  consider  the  nature  of  the  Christian 
life— which  is  a  sojourning  here:  and  also— the  time  appointed 
for  It.  But  let  me  rather  reflect  upon  the  manner  in  which  I  am 
to  pass  the  one,  in  accomplishing  the  other.  "  Pass  the  time  of 
your  sojourning  here  in  fear:'  This  cannot  intend  every  kind  of 
fear,  without  making  the  Scripture  inconsistent  with  itself:  for 
how  often  does  it  forbid  fear ! 

We  must  not,  therefore,  give  way  to  apprehensions  of  any 


110  AUGUST  30. 

thing  we  may  suffer  from  our  fellow  creatures,  in  following  the 
path  of  duty.  Here  we  should  boldly  say,  "  The  Lord  is  my 
helper  ;  I  will  not  fear  what  man  can  do  unto  me."  "  Fear  not," 
says  the  Savior — mentioning  the  extremest  case—"  Fear  not  them 
that  kill  the  body,  and  after  that  have  no  more  that  they  can  do." 
And  this,  Paul  exemplified :  "  None  of  these  things  move  me ; 
neither  count  I  my  life  dear  unto  myself,  so  that  I  might  finish 
my  course  with  joy."  When  Peter  and  John  were  threatened,  if 
they  spake  any  more  in  the  name  of  Jesus,  they  replied,  We  have 
nothing  to  do  with  consequences  :  Ave  cannot  but  speak  the  things 
which  we  have  seen  and  heard :  we  ought  to  obey  God  rather 
than  man  :  and  he  has  commanded  us  to  preach  the  gospel  to 
every  creature.  So  should  it  be  with  us.  We  are  not,  indeed,  to 
run  into  sufferings  for  our  religion  ;  but  we  can  never  go  on  well 
in  divine  things  till  we  are  delivered  from  the  fear  of  man  that 
bringeth  a  snare.  What  is  it  but  this,  that  produces  so  many 
concealments,  and  defections,  and  inconsistencies,  in  those  who 
know  what  is  right,  and  are  incited  by  their  convictions,  but 
have  not  courage  enough  to  resolve  and  proceed  ?  Perfect  love 
casteth  out  this  fear ;  and  is  strong  as  death. 

W^e  are  equally  to  shun  a  distrustfulness  of  God's  word.  This 
fear  is  at  once  the  most  dishonorable  to  God,  and  injurious  to  our 
own  souls.  It  robs  us  of  comfort,  and  lays  open  the  mind,  to 
temptation;  as  we  see  in  Abraham,  who,  in  a  moment  of  unbelief 
prevaricated,  and  debased  and  exposed  himself  in  Gerar.  Having 
the  assurance  of  God  in  any  case,  we  should  feel  no  uncertainty 
as  to  the  result— it  must  be  accomplished— we  have  something 
firmer  than  the  earth  and  the  heavens  to  rely  upon.  But  we  may 
fear,  not— whether  we  shall  perish  in  the  way  everlasting  ;  but 
whether  w^e  are  in  it.  Not— whether  the  promise  will  fail ;  but 
whether  we  are  the  heirs  of  promise  ;  as  the  apostle  even  admo- 
nishes—" Let  us  therefore  fear,  lest  a  promise  being  left  us  of  en- 
tering into  his  rest,  any  of  us  should  seem  to  come  short  of  it." 
This  is  a  case  too  important  to  be  taken  for  granted.  The  conse- 
quences of  mistake  are  remediless  ;  and  the  possibility,  yea,  the 
probability  of  it,  is  great.  It  will,  therefore,  be  better  to  err  on 
the  side  of  solicitude,  than  of  security. 

A  servile  fear,  too,  is  not  to  be  cherished.  This  may,  indeed, 
precede  something  better':  but  if  our  fear  of  God  begins,  with  the 
Judge,  it  must  end  with  the  father.  It  argues  a  very  low  degree 
of  religion,  when  a  man  can  only  be  held  to  duty,  like  the  slave, 
by  the  dread  of  the  lash.  We  have  not,  says  the  Apostle,  received 
the  Spirit  of  bondage  again  to  fear  ;  but  the  Spirit  of  adoption. 
The  slave  is  converted  into  the  child ;  and  God  spareth  him  as  a 
man  spareth  his  ow^n  son  that  serveth  him. 

But  there  is  a  proper  and  all-important  fear^  which  God  has  en- 
gaged to  put  into  the  hearts  of  his  people,  that  they  may  not 
depart  from  him— It  is  a  fear  of  respect,  and  esteem,  and  gratitude. 
Ft  regards  not  only  God's  greatness,  but  his  goodness.  There  is, 
therefore,  nothing  irksome  in  it.  It  is  compatible  with  consola- 
tion and  joy  :  and  the  first  Christians  walked  in  the  fear  of  the 
L(?rd,  and  in  the  comfort  of  the  Holy  Ghost.     It  is,  in  reality,  the 


AUGUST  30.  Ill 

same  with  affection— llie  love  ^vhich  an  inferior  bears  to  a  superior 
— the  love  of  a  dutiful  child  to  a  parent ;  or  of  a  good  servant  to  a 
master ;  or  of  a  thankful  dependant  to  a  benefactor.  This  shows 
itself  much  in  a  way  of  reverence,  and  obedience,  and  attention. 
Hence,  the  more  I  love  God,  the  more  I  shall  fear  him  :  the  more 
I  shall'dread  to  offend  him ;  the  more  I  shall  study  to  please  him  ; 
the  more  I  sliall  ask,  "  Lord,  what  Milt  thou  have'me  to  do  ?"  the 
more  I  shall  pray.  "  Let  the  words  of  my  mouth,  and  the  medi- 
tation of  my  heart,  be  acceptable  in  thy  sight,  O  Lord,  my  strength, 
and  my  Redeemer." 

There  is,  also,  a  fear  of  caution,  in  wliich  it  becomes  us  to  live. 
This  regards  sin.  Sin  is  the  greatest  evil  to  which  Ave  can  be  ex- 
posed. And  we  may  see  enough  in  the  case  of  David  to  make 
even  a  good  man  staiid  in  dread  of  it.  For  though  God  put  away 
his  sin,  as  to  its  future  penalty,  yet  it  was  ever  before  him  in  the 
sufferings  it  occasioned.  The  sword  never  departed  from  his 
house.  He  was  filled  with  dread  of  divine  abandonm.ent.  He 
was  deprived  of  his  peace  and  joy.  His  bones  were  broken  :  and 
his  tongue  was  struck  dumb.  And  a  holy  God  will  always  cause 
the  backslidings,  even  of  his  own  people,  to  reprove  them,  and 
make  them  know  that  it  is  an  evil  and  a  bitter  thing  to  sin  against 
him.  He  will  becloud  their  hope,  and  destroy  their  comfort,  and 
perhaps  quarter  troubles  upon  them  for  life.  Reputation,  which 
is  the  produce  of  years,  may  be  ruined  in  a  moment :  and  the  effect 
of  a  thousand  good  actions  may  be  lost,  by  one  evil  deed.  He 
who  has  befriended  religion,  may  cause  the  way  of  truth  to  be 
evil  spoken  of,  and  become  a  judgment  upon  the  whole  neighbor- 
hood in  which  he  dwells. 

And  are  we  in  danger  of  this  ?  Read  the  Scriptures.  See  the 
falls  of  good  men ;  and  men  eminently  good.  Have  not  we  a 
subtle  and  active  enemy  always  at  hand  ?  Have  we  not  a  wicked 
world  without  us  ?  and  an  evil  heart  within  us  ?  Owing  to  our 
remaining  depravity,  are  we  not  liable  to  be  ensnared  by  every 
thing  we  come  in  contact  with,  however  harmless  in  itself?  If 
we  think  caution  unnecessary,  we  have  the  greatest  need  of  it : 
for  "  pride  goeth  before  destruction,  and  a  haughty  spirit  before  a 
fall."  Wherefore,  let  him  that  thinketh  he  standeth,  take  heed, 
lest  he  fall.     Be  not  high  minded,  but  fear. 

If  we  would  maintain  this  frame  of  mind,  let  us  walk  circum- 
spectly ;  not  as  fools  but  as  wise.  Let  us  not  be  anxious  to  rise 
in  the  world,  and  gain  the  affluence  which  will  require  a  moral 
miracle  to  preserve  us.  "  He  that  makes  haste  to  be  rich,  shall 
not  be  innocent."  "  They  that  will  be  rich,  fall  into  temptation, 
and  a  snare,  and  into  many  foolish  and  hurtful  lusts,  which  drown 
men  in  destruction  and  perdition.  For  the  love  of  money  is  the 
root  of  all  evil ;  w^hich  while  some  coveted  after,  they  have  erred 
from  the  faith,  and  pierced  themselves  through  with  many  sor- 
rows." 

—Let  us  keep  our  month  with  a  bridle.  In  a  multitude  of 
words  there  wanteth  not  sin. 

— Let  us  not  run  into  perils,  uncalled  of  God.  We  are  only 
authorized  to  look  for  his  protection  \vhen  we  are  brought  into 

Vol.  II.  17 


112  AUGUST  31. 

tliem  in  the  discharge  of  duty.  And,  \vhile  we  watch,  let  us 
also  constantly  pray,  "  Hold  thou  me  up,  and  I  shall  be  safe  " 
"  Blessed  is  the  man  that  feareth  alway." 


August  31. — "  I  will  betroth  thee  unto  me  for  ever.'  — Hosea,  ii,  19. 

How  well  is  it  said  of  Christians,  "  Ye  who  sometimes  were 
far  off,  are  made  nigh  by  the  blood  of  Christ."  They  are  not  only 
pardoned,  but  employed  in  his  service.  They  are  not  only  re- 
conciled, but  admitted  into  friendship  and  intimacy.  Yea,  iLey 
are  not  only  friends  and  favorites,  but  they  are  his  bride—"  I  will 
betroth  thee  unto  me  ;"  and  observe  the  permanency  of  the  rela- 
tion, "  I  wall  betroth  thee  unto  me  for  ever." 

"  Permanency,"  says  the  poet,  "  adds  bliss  to  bliss."  How  is 
every  possession  and  enjoyment  without  it,  impaired  in  value  ! 
Yea,  the  more  important  any  acquisition  be,  and  the  more  neces- 
sary w^e  feel  it  to  our  happiness,  the  more  alive  are  we  to  appre- 
hension of  danger  :  the  more  averse  are  we  to  absence ;  the  more 
painful  is  separation  ;  the  more  intolerable  is  the  thought  of  loss. 

Yet,  to  whatever  we  are  attached  here,  do  we  not  set  our 
"  hearts  on  that  which  is  not  ?"  It  is  said  that  the  Jews,  in  their 
nuptial  ceremony,  always  threw  a  glass  upon  the  ground,  to  sig- 
nify, that  the  union  then  forming  was  as  frail  as  the  emblcn.  v,as 
brittle.  Without  the  figure,  if  we  are  wise,  there  is  enough  to 
remind  us  of  the  fact :  and  well  does  the  apostle  reason,  when 
he  says,  "  Brethren  the  time  is  short :  it  remain.«,  therefore,  that 
they  who  have  wives  be  as  though  they  had  none." 

We  take  each  other,  "  till  death  do  us  part."  And  the  relation 
is  terminated  by  death— not  the  death  of  both— but  the  death  of 
either.  What  then  is  the  tenure  of  the  treasure  ?  What  is  our 
life?  It  is  even  as  a  vapor  that  appeareth  for  a  little  time,  and 
then  vanisheth  away.  Has  God  given  you  a  companion  in  the 
days  of  your  vanity  ?  Rejoice  ;  but  rejoice  v/ith  trembling.  Per- 
haps, already  the  wife  has  been  called  to  give  up  "  the  guide  of 
her  youth :"  or  the  husband  "  the  desire  of  his  eyes  ;"  with  whom 
they  once  took  sweet  counsel  together,  and  walked  to  the  house 
of  God  in  company  ! 

But  Christians  can  never  be  in  a  widowed  state.  They  can 
never  lose  their  defence,  their  glory,  their  joy.  There  is  nothing 
precarious  in  the  transactions  of  God  with  his  people.  "  I  know 
that  whatever  God  doeth,  it  shall  be  for  ever ;  nothing  can  be 
put  to  it,  and  nothing  can  be  taken  from  it."  How  delightful  in 
a  vrorld  of  changes  to  know  that  He  changeth  not,  and  therefore 
that  we  shall  not  be  consumed.  Every  thing  seems  reeling  around 
me,  and  sinking  beneath  my  feet :  but  I  have  hold  of  something 
firmer  than  the  heavens  and  the  earth— the  word,  the  oath  of 
eternal  faithfulness  and  truth.  "  For  the  mountains  shall  depart, 
and  the  hills  shall  be  removed  :  but  my  kindness  shall  not  depart 
from  thee,  neither  shall  the  covenant  of  my  peace  be  removed, 
saith  the  Lord  that  hath  mercy  on  thee."  "I  will  make  an 
everlasting  covenant  with  them,  that  I  will  not  turn  away  from 
them,  to  do  them  good ;  but  I  will  put  my  fear  in  their  hearts, 


SEPTEMBER  1.  113 

that  Ihey  shall  not  depart  from  me."  I  have  had  many  a  persua- 
sion which  has  failed  me,  because,  though  the  confidence  was 
strong,  the  foundation  was  weak.  But  here  the  full  assurance  of 
faith  can  never  do  justice  to  the  certainty  of  the  event.  "  For  I 
am  persuaded,  that  neither  death,  nor  life,  nor  angels,  nor  princi- 
palities, nor  powers,  nor  things  present,  nor  things  to  come,  nor 
height,  nor  depth,  nor  any  other  creature,  shall  be  able  to  separate 
us  from  the  love  of  God,  which  is  in  Christ  Jesus  our  Lord." 


September  1.—"  The  word  of  life."— Philippians  ii,  16. 

This  is  a  representation  of  the  Gospel ;  and  it  well  deserves 
our  notice.  All  hfe  is  valuable  ;  but  there  are  several  kinds  of  it, 
rising  above  each  other.  There  is  vegetable  life— this  is  superior 
to  mere  matter  ;  as  a  tree  is  more  excellent  than  a  stone.  There 
is  animal  life — this  is  superior  to  vegetable ;  as  a  bird  excels  a 
tree.  There  is  rational  life— this  is  superior  to  animal ;  as  a  man 
excels  a  bird  :  for  man  was  made  a  httle  lower  than  the  angels. 
There  is  a  spirit  in  man,  and  the  inspiration  of  the  Almighty 
giveth  him  understanding.  Yet  there  is  a  life  superior  to  rational 
—it  is  called  the  life  of  God  ;  a  life  from  which  we  are  naturally 
alienated  ;  but  to  which  all  subjects  of  divuie  grace  are  restored 
by  the  Savior,  Avho  came,  not  only  that  v.e  might  have  life,  but 
have  it  more  abundantly.  It  will  be  completed  in  heaven  but  it 
is  begun  here.  The  case  is  this.  Man,  by  transgression,  is  dead 
in  state  ;  for  cursed  is  every  one  that  continueth  not  in  all  things 
M-ritten  in  the  book  of  the  law  to  do  them.  He  is  also  dead  in 
clisposUion—or,  as  the  apostle  expresses  it,  dead  in  trespasses  and 
sins.  But  the  Christian  is  passed  from  death  unto  life.  He  is  no 
longer  exposed  to  condemnation,  for  he  is  justified  by  faith,  and 
has  peace  with  God.  And  he  is  no  longer  under  the  power  ol 
moral  death  ;  for  he  is  quickened  and  made  to  walk  in  newness 
of  life.  "  I  compare,"  says  he,  "  my  present  with  my  former  ex- 
perience. I  Avas  once  dead  to  divine  things,  for  they  no  more 
impressed  me  than  sensible  things  affect  a  dead  corpse.  But  now, 
for  the  very  same  reason,  I  hope  I  am  alive  ;  for  these  very  things 
do  affect  me,  do  interest  me,  do  excite  in  me  hope  and  fear.  I  am 
susceptible  of  spiritual  joy  and  sorrow.  I  live,  for  I  breathe  the 
breath  of  prayer.  I  feel  "the  pulse  of  sacred  passions— I  love, 
and  I  hate.  I  have  appetite — for  I  hunger  and  thirst  after  right- 
eousness. I  vv-alk,  and  I  work— and  though  all  my  efforts  betray 
weakness,  they  evince  life." 

But  what  will  this  life  be,  when  there  shall  be  no  more  death— 
when  the  bod}^  shall  partake  of  the  immortahty  of  the  soul— when 
both  shall  be  glorified  together — in  a  perpetual  duration  of  know- 
ledge, purity,  friendship,^  riches,  and  glory.     This  is  life  eternal ! 

Now  the  Gospel  is  called  the  word  of  this  life  ;  and  it  has  four 
relations  to  it :  A  relation  of  discovery— for  it  reveals  the  reality 
and  excellency  of  this  life  ;  the  way  in  which  it  is  obtained ;  the. 
source  from  which  it  flows  ;  and  every  particle  of  information  we 
have  concerning  it.  A  relation  of  conveyance— for  it  communi- 
cates ;  it  produces  this  life.     A  relation  of  support— for  it  is  the 


lU  SEPTE3IBER  2. 

means,  not  only  of  begetting  this  life,  but  of  maintaining  and  in- 
creasing it.  Tlierefore,  it  is  considered  as  its  food;  adapted  to 
all  stages  of  its  being — millv,  if  we  are  babes  ;  strong  meat  if  we 
are  men.  A  relation  of  order — it  is  the  rule  by  which  this  life  is 
governed,  as  to  doctrine,  worship,  experience,  exertion.  To  this 
rule  all  our  religion  must  be  brought ;  and  as  man}'  as  walk  ac- 
cording to  this  rule,  peace  be  on  them,  and  mercy,  and  upon  the 
Israel  of  God. 


SiiPTEMBER  2. — "  Holding  forth  the  word  of  lift*.'' — Pliilippians,  ii.  16. 

The  apostles  did  this  supernaturall3\  They  received  their 
commission  immediately  from  God  ;  and  were  preserved  from 
all  mistakes  in  delivering  his  counsel ;  and  could  work  miracles 
in  confirmation  and  defence  of  it.  Ministers  do  this  ofllcially. 
They  pretend  to  no  original  communications  from  God,  no  new 
discoveries — they  derive  what  they  publish  from  the  Scriptures  j 
and  they  call  upon  you  to  prove  whether  these  things  are  so.  Yet 
their  preaching  is  a  divine  ordinance — a  work  'wliich  an  angel 
might  covet  -,  the  simple  design  of  which  is  to  hold  forth  the  word 
of  life. 

But  there  are  many  ways  of  doing  this,  common  to  all  Chris- 
tians, and  they  are  the  persons  the  apostle  here  addresses.  They 
may  hold  it  forth  by  their  profession.  This  is  not  to  be  consi- 
dered as  a  substitute  for  experience,  but  as  flowing  from  it.  Ex- 
perience is  a  secret  thing  between  God  and  their  own  souls  ;  but 
their  religion  is  to  be  visible  as  well  as  veal.  The}'  that  are  in 
darkness  are  to  show  themselves  ;  and  we  are  to  confess  with  the 
mouth,  as  well  as  to  believe  with  the  heart,  unto  salvation.  They 
may  hold  it  forth  by  example.  And  this  must  evince  the  sinrr^ 
rit}^,  and  conduce  to  the  efficacy,  of  your  profession.  You  are  re- 
quired to  walk  worthy  of  the  vocation  wherewith  you  are  called  ; 
and  to  constrain  others,  by  your  good  works  M'hic-h  they  behold, 
to  glorify  God  in  the  day  of  Visitation.  Nothing  is  so  eloquent  as 
the  silence  of  a  holy,  consistent,  and  lovely  life.  Actions  speak 
louder  than  words  ;  and  by  these  you  can  cause  the  way  of  truth 
to  be  evil  spoken  of,  or  adorn  the  doctrine  of  God  our  Savior  in 
all  things.  It  is  thus  all  can  be  "  holders  forth,-'  wliatever  be 
their  condition,  and  without  leaving  their  place  and  station.  This 
is  the  way  in  which  servants  are  to  preach  to  their  masters  and 
mistresses,  and  children  to  their  parents.  Indeed,  with  regard  to 
all  of  us, 

"  Thus  shall  we  best  proclaim  aloud        I      "When  the  salvation  reigns  within, 
"The  honors  of  our  Savior  God  ;  |      "  And  grace  subdues  tlie  power  of  siii." 

This  is  net,  however,  to  hinder  express  exertions.  By  tlicse.  whcii 
the  life  is  in  accordance  with  them,  nmch  may  be  often  done. 
There  arc  few  so  situated  and  limited  as  not  to  liave  some  oppor- 
tunities and  influences  by  which  they  may  be  useful,  and  in  a 
much  greater  degree  than  they  are  aware  of,  if  they  will  seize 
them  with  simplicity,  and  diligence,  and  prayer.  The  talents  ol 
men  are  various,  but  the  servant  who  has  only  one  will  be  con- 
demned if  he  wraps  it  up  in  a  napkin.   When  we  can  do  little  in- 


SEPTEMBER  3.  115 

dividually,  we  can  do  something  by  joining  with  others,  and  re- 
commending and  aiding  those  institutions  Mdiich  aim  at  the  diffu 
sion  or  the  cause  of  Christ,  We  cannot  translate  the  Scriptures 
into  otiier  tongues,  but  we  can  circuUite  them.  We  are  not  at 
liberty  to  go  abroad  ourselves  j  but  we  can  be  fellow-helpers  to 
the  truth,  l)y  contributing  to  missions.  Silver  and  gold  we  have 
none  ;  but  wc  can  apply  to  those  who  have.  We  are  not  donors  -, 
but  we  can  be  collectors. 

What  should  induce  us  to  hold  forth  the  word  of  life?  Interest. 
The  regard  v^^e  pay  to  the  Gospel  will  bless  onr  souls  ;  for,  like 
its  Author,  it  says,  Them  that  honor  me,  I  will  honor.  We  sel- 
dom labor  ill  vain  in  this  work  ;  but  if  our  efforts  should  prove 
successless,  in  some  way  or  other  they  will  return  into  our  own 
bosom.  The  most  respected,  and  the  most  happy  Christians,  are 
the  unsclPish,  the  active,  the  fervent  in  spirit,  serving  the  Lord. 

Benevolence.  The  Gospel  is  not  only  wonderful,  but  all-im- 
portant. It  is  the  Gospel  of  our  salvation.  It  is  the  bread,  the 
water  of  life.  For  dying  souls  it  is  the  onl}^  remedy.  It  has  done 
more  already  for  even  the  public  welfare  of  nations  than  all  the 
civil  institutions  of  men ;  and  by  this  alone  will  the  wilderness 
and  solitary  place  be  made  glad,  and  the  desert  rejoice  and  blos- 
som as  the  rose. 

Piety.  It  is  thus  God's  perfections  are  displa3'ed.  It  is  thus  his 
enemies  are  to  be  diminished,  and  his  subjects  increased.  It  is 
thus  his  kingdom  comes.  And  what  claims  has  he  not  upon  us 
for  our  service  ?  Whose  are  we  ?  Who  bought  us  with  a  price  ? 

Our  relation  in  the  church.  Why  have  we  joined  ourselves  to 
a  religious  societj^,  and  placed  ourselves  under  the  ministry  of 
the  word  ?  Is  it  only  to  commune  together  in  privilege,  or  also  to 
co-operate  together  in  usefulness?  Holding  forth  the  word  of 
life,  says  the  text— That  I  may  rejoice  in  the  day  of  Christ,  thai 
1  have  not  run  in  vain,  nor  labored  in  vain. 


SEPTEMBER  3. — "  Speak,  Lord;  for  thy  servant  hearetb." — t  Samuel,  iii,9. 

This  shows  a  temper  of  mind  which  we  should  feel  on  every 
occasion.  But  what  does  He  say  to  us  now  we  are  leaving  home 
for  a  season ;  and  shall  in  a  peculiar  sense  be  for  a  while  strangers 
and  pilgrims  on  earth  ? 

He  requires  us,  in  this  excursion,  to  look  to  our  motives.  Surely 
sin  is  out  of  the  question.  What  a  dreadful  thing  it  would  be  to 
go  from  home  to  get  opportunities  to  commit  iniquity,  v.ithout 
danger  of  observation  and  discovery!  To  such  it  might  well  be 
said.  This  journe}^  shall  not  be  to  thine  honor.  But  the  object  is 
lawful,  if  it  be  business  ;  if  it  be  friendship  ;  if  it  be  relative  affec- 
tion ;  if  it  be  health;  if  it  be  recreation,  within  proper  bounds, 
and  with  a  view  to  prepare  for  future  application. 

He  requires  us  to  move  in  a  dependence  on  his  providence. 
The  Avay  of  man  is  not  in  himself;  it  is  not  in  man  tliat  walketh 
to  direct  his  steps.  In  his  hand,  our  breath  is  ;  in  his,  are  all  our 
ways.  There  are  many  who  live  without  God  in  the  world. 
James  describes  the  presumption  of  such  an  individual  in  the 
thought  of  a  journey,  and  a  project—''  Go  to  now,  ye  that  say, 


116  SEPTEMBER  3. 

To-day  or  to-morrow  we  will  go  into  such  a  city,  and  contiir.ie 
there  a  year,  and  buy  and  sell,  and  get  gain :  M'hereas  ye  know 
not  what  sliall  be  on  the  morrow.  For  what  is  your  life  ?  It  i^ 
even  a  vapor  that  appeareth  for  a  little  time,  and  then  vanisheth 
away.  For  that  ye  ought  to  say,  if  the  Lord  v/ill,  we  shall  live, 
and  do  this  or  that.  But  now  ye  rejoice  in  your  boastings  :  all 
such  rejoicing  is  evil."  Paul  speaks  of  a  prosperous  journey, 
by  the  will  of  God,  Nothing  can  be  done  without  his  permission 
and  blessing.  He  can  set  every  thing  against  us,  or  make  every 
thing  conduce  to  our  profit.  He  can  spread  a  gloom  over  the 
fairest  scenes  of  nature ;  or  lie  can  comfort  us  on  every  side.  The 
elements  are  his.  He  preserveth  man  and  beast.  Let  us  remem- 
ber our  entire  reliance  upon  him  ;  and  hear  him  at  this  moment 
saying,  "  Commit  thy  way  unto  the  Lord ;  trust  also  in  him,  and 
he  shall  bring  it  to  pass." 

He  requires,  that  wherever  we  go,  we  should  maintain  the  con- 
sistency of  our  character.  This  does  not  forbid  the  exercise  of 
prudence.  We  are  even  commanded  to  be  wise  as  serpents, 
as  well  as  harmless  as  doves  -,  and  walk  circumspectly,  not  as 
fools,  but  as  wise  :  and  especially  to  walk  in  wisdom  toward  them 
that  are  without.  But  this  does  not  require  the  surrender  of  prin- 
ciple, or  even  the  concealment  of  it.  We  are  not  to  be  ashamed 
of  the  Savior,  and  of  his  words;  but  confess  him  before  men.  If 
we  become  all  things  to  all  men,  it  must  be  in  things  sinless  and 
indifferent.  If  we  please  our  neighbor,  it  must  be  for  his  good  to 
edification.  If  we  yield,  and  "  trim  our  way,"  an  act  unbecoming 
our  profession,  we  shall  not  only  lose  the  benefit  of  reproving, 
convincing,  and  impressing  others,  by  a  practical  testimony,  but 
procure  for  ourselves  contempt,  instead  of  esteem.  For  those  who 
understand  not  our  experience,  can  comprehend  our  duty ;  and 
those  who  do  not  admire  piety,  despise  inconsistency. 

He,  therefore,  requires  us  to  seize  and  seek  opportunities  of  use- 
fulness. All  cannot  act  in  the  same  way.  Our  stations  and  abili- 
ties differ  :  and  we  are  not  to  suffer  our  good  to  be  evil  spoken  of. 
But  let  us  beware  of  indecision  and  excuse.  "  He  that  observeth 
the  wind  shall  not  sow )  and  he  that  regardeth  the  clouds  shall 
not  reap."  Who  may  not  be  a  blessing  in  every  place  in  which 
he  is  found?  Who  can  tell  the  influence,  immediate  or  remote, 
of  a  proper  and  lovely  example  ?  of  a  M^ord  fitly  spoken?  of  a 
book  lent,  or  a  tract  given  ?  of  a  ivise  and  worcd  distribution  of 
alms  ?  "  In  the  morning  so^v  thy  seed,  and  in  the  evening  with- 
hold not  thy  hand ;  for  thou  knowest  not  whether  shall  prosper. 
either  this  or  that,  or  whether  they  shall  be  alike  good."  Let  us 
never  think  any  of  our  possessions  or  endowments  our  own. 
They  arc  talents;  and,  "as  every  man  liath  received  the  gift, 
even  so  let  us  minister  the  same  one  to  another,  as  good  stewards 
of  the  manifold  grace  of  God."  Many  of  our  opportunities  are 
already  gone,  and  they  are  gone  for  ever.  How  many  remain, 
we  know  not  ;  but  they  are  few  and  uncertain.  Let  us  awake, 
and  resemble  him  who  went  about  doing  good  ;  and  who  said,  "  X 
must  work  the  works  of  him  that  sent  me  while  it  is  day  ;  the 
night  Cometh  when  no  man  can  work." 


SEPTEMBER  3.  117 

He  requires  that  we  should  not  be  careless  and  inattentive  ob- 
servers of  his  works.  The  works  of  the  Lord  are  great,  in  num- 
ber and  in  quality ;  and  are  sought  out  of  all  them  that  have  plea- 
sure therein.  And  I  will,  says  God,  that  thou  magnify  his  works 
which  men  behold.  We  can  see  them  every  where ;  but,  as  we  move 
from  one  place  to  another,  we  perceive  them  in  a  greater  variety. 
And  when  from  an  inland  situation  we  reach  the  watery  world, 
we  behold  his  wonders  in  the  deep.  The  sea  is  his,  and  he  made 
it :  and,  with  all  its  immensity,  holds  it  in  the  hollow  of  his  hand. 
What  wisdom  do  we  recognise  in  the  salineness  of  the  fluid ;  and 
in  the  ebbing  and  flowing  of  the  tide  ?  What  power  appears  in  rais- 
ing, and  in  calming  the  billows  ;  and  in  giving  to  the  sea  his  decree 
that  the  waters  should  not  pass  his  commandment;  saying.  Hith- 
erto shalt  thou  come,  and  no  further ;  and  here  shall  thy  proud 
waves  be  stayed  !  And  we  should  observe  his  works,  not  only  as 
objects  of  curiosity  and  wonder,  but  as  excitements  to  admiration 
and  praise.  We  should  regard  them  not  as  naturalists  and  philo- 
sophers, but  with  the  views  and  feelings  of  Christians. 

He  requires  that  we  should  find  in  all  we  see,  confirmations  of 
OLir  faith  in  his  word.  The  Scripture  tells  us  of  the  flood  by 
which  the  ungodly  world  was  destroyed  and  the  earth  convulsed 
and  torn— And  what  indications  of  this  awful  catastrophe  do  we 
often  meet  with !  The  Scripture  tells  us,  that  though  God  made 
man  upright,  he  sought  out  many  inventions,  and  that  we  are 
gone  astray :  there  is  none  righteous,  no  not  one — And  where  can 
we  go  and  not  discern  this  ?  "  While  the  earth  remaineth,  seed- 
time and  harvest,  and  cold  and  heat,  and  summer  and  winter,  and 
day  and  night,  shall  not  cease."  And  in  the  succession  of  the 
seasons,  we  see  this  pledge  redeemed.  He  is  good  to  all,  and  his 
tender  mercies  are  over  all  his  works — and  w^e  have  but  to  open 
our  eyes,  and  we  see  him  opening  his  hand,  and  satisfying  the 
desires  of  every  living  thing. 

He  requires,  that  in  our  progress  and  our  return,  v/e  should  be 
thankful.  And  how  much  is  there  to  awaken  our  gratitude  ?  That 
we  have  not  only  been  supplied  and  supported,  but  have  had  so 
many  agreeable  prospects  and  entertainments,  and  changes — that 
WG  have  been  preserved  in  our  going  out  and  our  coming  in — that 
we  have  been  secured  from  wickedlmd  unreasonable  men — that 
no  accident  has  spilt  our  life  upon  the  ground,  or  bruised  a  limb  of 
our  body — that  our  property  has  been  secured,  as  well  as  our  per- 
sons and  health — that  no  plague  has  come  nigh  our  dwelling — 
and  that  we  know  also  that  our  tabernacle  is  in  peace !  Bless  the 
Lord,  O  our  souls  ;  and  all  that  is  within  us,  bless  his  holy  name! 

He  requires  that  we  should  realize  life  itself  as  only  a  journey, 
and  think  of  getting  home.  We  arc  but  strangers  and  sojourners 
here,  as  were  all  our  fathers.  There  is  none  abiding.  "  Lord, 
make  me  to  know  mine  end,  and  the  measare  of  my  daj's,  what  it 
is ;  that  I  may  know  how  frail  I  am."  "  So  teach  us  to  number 
our  days,  that  we  may  apply  our  hearts  unto  wisdom." 


118  SEPTEMBER  4. 

Seftember  4.— "Peace  I  leave  with  3'ou." — John,  xiv,  27. 

We  know  whose  words  these  are — And  who  was  ever  so 
qualified  and  authorized  to  speak  of  peace  as  he?  He  is  called 
the  Prince  of  Peace.  His  ministers  are  the  messengers  of  peace. 
His  word  is  the  Gospel  of  peace.  His  way  is  the  path  of  peace. 
An  angel  announced  peace  at  his  birth;  asid  he  himself  bequeath- 
ed peace  at  his  death — "  Peace  I  leave  v/ith  you." 

For  we  may  consider  the  words,  so  to  speak,  as  a  part  of  his  last 
will  and  testament.  Lands,  and  houses,  and  gooda,  and  silver,  and 
gold,  he  had  none  to  leave.  But  such  as  he  had  he  disposed  of  in 
a  manner  following.  That  is  to  say ;  his  soul  to  God — Father, 
into  thy  hand  I  commit  my  spirit.  His  body  to  the  envy  and  ma- 
lice of  his  enemies — to  be  buifeted,  and  scourged,  and  crucified. 
His  wearing  apparel,  to  the  soldiers — wlio  divided  his  garments 
among  them,  and  for  his  vesture  cast  lots.  His  widowed  mother, 
to  the  care  of  John — who,  from  that  hour,  took  her  unto  his  own 
home.  But  what  have  his  disciples  all  this  time?  Has  he  forgot- 
ten them  ?    No — "  Peace  I  leave  with  you."' 

But  why  does  he  bestow  it  upon  them  in  a  way  of  legacy  ? 
First ;  to  make  it  the  dearer.  They  would  thus  prize  this  boon — 
It  was  the  remembrance  of  their  dying  Lord  and  Savior.  Any 
thing  left  us  by  a  dying  friend,  if  it  be  only  a  book,  or  ring,  is  es- 
teemed and  valued.  Secondly ;  to  render  it  the  surer.  If  it  be 
but  a  man's  testament,  yet  if  it  be  confirmed,  no  man  can  disannul 
it.  But  here  every  thing  concurs  to  establish  confidence.  The 
will  is  written,  witnessed,  and  sealed.  And  the  testator  dies :  for 
a  testament  is  of  no  force  while  the  testator  liveth.  And  the  ex- 
ecutor is  true  and  honest,  and  will  see  all  punctually  fulfilled — this 
is  the  Holy  Ghost,  which  is  to  glorify  him,  by  taking  of  his,  and 
showing  it  unto  them. 

This  bcstowment  was  much  more  than  they  deserved.  They 
had  always  been  dull  scholars ;  and  sadly  repaid  the  labors  he 
had  expended  upon  them.  They  had  been  very  defective  ser- 
vants; and,  only  a  few  hours  before,  had  been  disputing  among 
themselves  which  of  them  should  be  the  greatest.  And  now,  as 
his  suflTering  drew  near,  instead  of  showing  themselves  his  sympa- 
thizing friends,  they  were  all  going  to  forsake  him,  and  flee — 
yet  loving  his  own  who  were  in  the  world,  he  loved  them  unto 
the  end. 

"Happy  disciples,  to  be  thus  remembered,  honored,  and  en- 
riched V  You  are  ready  to  exclaim,  "  how  we  envy  you  !"  But 
these  words  were  not  confined  to  them.  They  were  personally  to 
enjoy  the  privilege ;  and  they  are  immediately  addressed— But, 
in  receiving  this  assurance,  they  stood  as  the  representatives  of  ail 
his  people,  to  the  end  of  time.  And  you,  even  you,  if  you  lo\e 
and  follow  him,  are  as  much  included  in  the  bcqueathmcnt  as  if 
you  were  mentioned  by  name.  Vvltnoss  his  following  intercession : 
"  Neither  pray  I  for  these  alone  ;  but  for  them  also  which  shall 
believe  on  me  through  their  word,  that  they  all  may  be  one,  as 
thou,  Father,  art  in  me,  and  I  in  thee,  that  they  also  may  be  one  in 
us,  that  the  world  may  believe  that  thou  hast  sent  me:  and  the 


SEPTEMBER  5.  119 

gloiy  which  thou  gavest  me  I  have  given  them  that  tliey  may  be 
one,  even  as  we  are  one," 


Septkmber  5. — ^"I  will  strengtheu  theni  in  the  LcrJ."' — Zecli.  x,  12. 

This  is  the  very  assurance  our  hearts  want,  as  we  think  of  our- 
selves, and  survey  the  duties  and  trials  of  the  Christian  life.  And 
we  cannot  two  confidently  rely  on  the  accomplishment  of  it,  for 
it  comes  from  the  lips  of  faithfulness  and  truth.  But  we  may  err 
Ls  to  the  manner  in  which  it  is  to  be  fulfilled,  and  therefore  our  ex- 
pectation is  to  be  regulated  and  qualified  accordingly. 

Let  us  observe,  then,  that  the  fulfilment  of  the  promise,  as  long 
as  Ave  are  here,  will  not  exem^pt  us  from  all  cause  of  complaint. 
It  will  keep  us  in  our  work,  but  not  cause  us  to  cease  from  our  la- 
bor. It  secures  us  assistance  in  our  conflict ;  but  the  war  lasts  for 
life.  However  strong  our  faith,  and  firm  our  hope,  and  long-suf- 
fering, unto  all  joy  fulness,  our  patience,  we  shall  still  be  sensible, 
and  the  more  sensible  too,  of  resistance,  deficiency,  defilement ; 
and  still  acknowledge  that,  when  we  would  do  good,  evil  is 
present  with  us — and  groan,  "O  wretched  man  that  I  am!  who 
shall  deliver  me  from  the  body  of  this  death '?" 

This  impartation  of  strength  will  also  be  seasonable,  and  propor- 
tioned to  the  exigencies  of  our  condhion:  "As  thy  days,  so  shall 
thy  strength  be."  What  we  are  to  look  for  is,  not  grace  for  imagi- 
nary purposes,  but  for  real;  not  grace  for  future  difficulties,  but 
present;  or,  as  the  apostle  has  it,  grace  to  ''help  in  time  of  need.*' 
It  does  not,  therefore,  follow,  that  what  is  formidable  in  the  pros- 
pect, may  be  so  in  the  event.  You  may  fear  death  while  living, 
and  not  fear  it  at  last.  "  Is  this,"  said  Dr.  Goodwin,  '•  is  f/iis  dying  ? 
Is  this  the  enemy  that  dismayed  m.e  so  long — now  appearing  so 
liarmless — and  even  pleasant  ?" 

These  supplies  of  strength  are  to  be  sought  after  and  expected 
in  God's  own  way — that  is,  in  the  use  of  the  means  Mhich  he  has 
ordained.  So  his  word  deals  with  our  hope.  "  Draw  nigh  to  God, 
and  he  will  draw  nigh  to  you."  "  Blessed  is  the  man  that  heareth 
me,  witching  daily  at  my  gates,  and  waiting  at  the  posts  of  mv 
doors,"  '•  He  giveth  power  to  the  faint ;  and  to  them  that  have 
no  miglit  he  increaseth  strength.  Even  the  youths  shall  faint 
and  be  weary,  and  the  young  men  shall  utterly  fall ;  but  they  that 
wait  upon  the  Lord  shall  renew  their  strength  :  they  shall  mount 
up  with  wings  as  eagles  :  they  shall  run,  and  not  be  v/eary,  and 
they  shall  walk,  and  not  f\iint." 

And  have  I  not  found  it  so  ?  In  the  day  when  I  cried,  has  he 
not  answered  me,  and  strengthened  me  with  strength  in  my  soul  ? 
Have  not  I  kneeled  down  with  a  contracted,  and  risen  up  with 
an  enlarged  heart  ?  When  I  have  read  his  word,  hath  he  not 
thereby  quickened  me  ?  Have  I  not  found  him,  in  his  palaces,  for 
a  refuge  !  Has  he  not  sent  me  help  from  the  sanctuarv,  and 
strengthened  me  out  of  Zion  ? 

— How  foolish,  then,  to  avoid  religious  exercises  when  I  am 
not  in  a  proper,  and  spiritual,  and  lively  frame  !  The  means  cj 
17* 


120  SEPTEMBER  6. 

grace  are  surely  th«  \  the  most  necessary — as  fire  is  the  more 
needful  when  we  are  cold,  and  excitement  when  we  are  dull. 

It  is  only  a  part  of  the  truth  that  we  are  to  pray  \Gith  the  Spi- 
rit— we  are  also  to  pray  for  it.  Witness  the  language  of  the  Sa- 
vior :  "  If  ye  then,  beii;g  evil,  know  how  to  give  good  gifts  unto 
your  children,  how  much  more  shall  your  heavenly  Father  give 
the  Holy  Spirit  to  them  that  ask  him  ?"  Witness  the  example  of 
the  church  :  "  Awake,  O  north  wind,  and  eome  thou  south.  Blow 
upon  thy  garden,  that  the  spices  thereof  may  flow  out." 


September  6.—'  He  found  him  in  a  desert  land,  and  in  the  Avaste  howlmg 
%vilderuess ;  he  led  him  about,  he  instructed  him,  he  kept  him  as  the  apple 
of  his  eye." — Deut.  xxxii,  10. 

And  will  not  this  apply,  O  Christian  !  to  thee,  as  well  as  to 
Israel ? 

Will  not  the  findino-  ?  He  found  them  in  a  desert  land,  in  a 
waste  howling  wilderness.  And  where  did  he  find  you  ?  What 
was  your  natural  state  ?  What  was  the  world  lying  in  wicked- 
ness ?  What  was  the  earth,  as  filled,  from  the  effects  of  sin,  with 
vanity  and  vexation  of  spirit  ?  There  he  found  you,  not  you  him. 
To  his  name  give  glory,  for  the  mercy  and  the  truth's  sake.  You 
indeed  find  him — but  how  ?  "  I  am  found  of  them  that  sought  me 
not — I  am  sought  of  them  that  asked  not  for  me."  You  did  choose 
him — but  as  tlie  cause  or  consequence  of  his  choice.  Hear  his 
own  language  :  "  Ye  have  not  chosen  me,  but  I  have  chosen  you, 
and  ordained  you,  that  you  should  go  and  bring  forth  fruit,  and 
that  your  fruit  should  remain."  Who  can  refuse  to  acknowledge, 
We  love  him,  because  he  first  loved  us? 

— Will  not  the  leading-  ?  He  led  them  about.  There  was  no 
road,  and  much  depended  upon  their  movements.  He  therefore 
became  their  conductor — and  we  know  how  he  did  this.  It  was 
by  a  fiery  cloudy  pillar.  As  this  advanced,  they  removed.  As 
this  turned  to  the  right  or  the  left,  they  turned  also.  As  this 
paused,  they  remained.  Thus  they  were  freed  from  all  anxiety. 
The  distance  they  had  to  go  was  not  great  in  itself.  Jacob's  sons, 
Avith  their  asses,  soon  passed  and  repassed  between  Egypt  and 
Canaan.  And  the  Israelites  quickly  reached  Kadcsh-barnea,  which 
Avas  not  far  from  Jordan  ;  but  they  were  turned  back.  And  if 
you  consult  a  map,  and  observe  all  their  winding  marclies,  5'ou 
will  see  the  propriety  of  the  expression.  He  led  them  about.  And 
has  he  not  thus  led  5'ou  ?  You  knew  the  way  of  man  is  not  in 
himself.  You  cried  unto  the  Lord,  aiul  said,  Lead  me  in  thy 
truth,  and  guide  me  ;  for  thou  art  the  God  of  my  salvation  ;  on 
thee  do  I  wait  all  the  day.  And  he  said,  I  will  lead  thee  and 
guide  thee,  and  instruct  thee  with  mine  eye.  And  has  he  ever 
abandoned  you  ?  What  mistakes  has  he  prevented  !  How  often 
has  he  hedged  up  your  path,  to  keep  you  from  going  astray  ! 
From  how  many  embarrassments,  the  effect  of  your  acting  without 
him,  has  he  extricated  you  !  He  always  led  you  in  the  right  wa)' , 
hut  it  has  often  been  a  trying  one,  and  such  as  you  could  n(»t 
have  foreseen  or  conjectured.     In  your  temporal  aflfairs  he  has 


SEPTEMBER  6.  121 

perhaps  checked  you,  and  turned  you  back— you  liave  liad  life  to 
begin  again,  and  to  seek  other  openings  and  labors.  And  as  to 
your  spiritual  experience,  instead  of  gaining  more  of  the  assu- 
rance of  hope,  doubts  and  fears  have  invaded  you ;  and  instead 
of  victory  over  your  enemies,  you  have  been  le^d  to  see  and  feel 
more  of  the  evil  of  your  hearts— while  you  have  often  asked.  If 
I  am  his,  why  am  I  thus  ?  Yet  all  this  has  fulfilled  the  promise, 
"  I  will  bring  the  blind  by  a  way  that  they  know  not ;  I  will  lead 
them  in  paths  that  they  have  not  known  ;  I  will  make  darkness 
light  before  them,  and  crooked  things  straight.  These  things  will 
J  do  unto  them,  and  not  forsake  them." 

—Will  not  the  teaching  7  He  instructed  them.  They  had  the 
finest  opportunities  in  the  world  to  learn,  cut  off  as  they  were 
from  intercourse  with  surrounding  nations,  and  alone,  with  God 
as  their  preceptor.  When  at  Horeb,  they  sat  down  at  his  feet, 
and  received  of  his  words.  He  gave  them  laws  and  ordinances. 
He  sent  them  Moses,  and  Aaron,  and  Miriam.  He  taught  them 
much  by  events,  pleasing  and  painful.  He  showed  them  in  exam- 
ple the  evil  of  sin,  the  happiness  of  obedience— yea,  he  gave 
them  his  good  Spirit,  says  Nehemiah,  to  instruct  them.  And  has 
he  not  instructed  you  ?  If  you  have  been  unprofitable  learners, 
the  fault  has  been  your  own.  You  have  had  every  thing  favora- 
ble in  your  situation  ;  a  thousand  resources  of  information  have 
opened  around  you ;  you  have  the  Scriptures,  the  preaching  of 
the  word.  Christian  intercourse,  and  that  Spirit  which  is  to  teach 
you  all  things.  Every  thing  that  has  befallen  you  has  read  you 
lessons.  Some  things  you  must  have  learned— that  this  is  not 
your  rest- the  folly  of  trusting  in  your  own  hearts— the  great- 
ness of  your  unworthiness— and  that  it  is  of  the  Lord's  mercies 
that  you  are  not  consumed. 

—Will  not  the  protection  ?  He  kept  them  as  the  apple  of  his  eye 
—the  tenderest  part  of  the  tenderest  member.  Did  the  serpents 
bite  them?  He  provided  a  remedy  and  healed  them.  Did  enemies 
assail  them?  It  was  not  with  impunity.  He  reproved  kings  for 
their  sakes,  saying,  touch  not  mine  anointed,  and  do  my  prophets 
no  harm.  Amalek  Sihon,  king  of  the  Amorites,  and  Og  king  of 
Bashan,  found,  to  their  peril,  that  he  made  their  cause  his  own. 
Did  Balaam  use  divination  and  enchantment  ?  He  owned  there 
was  no  enchantment  against  Jacob,  nor  divination  against  Israel ; 
he  cursed  them,  but  the  curse  was  turned  into  a  blessing.  In 
tra-^elling,  were  they  exposed  to  the  sun?  The  Lord  was  their 
shade  on  then*  right  hand.  He  preserved  them  in  their  going  out 
and  in  their  coming  in— they  were  a  people  saved  of  the  Lord. 
Who  has  kindly,  tenderly,  constantly  kept  you?  Have  you  had 
no  enemies  ?  And  why  have  you  not  been  a  prey  to  their  teeth  ? 
Wliy  has  not  your  heart  turned  back,  nor  your  steps  declined 
from  his  ways  ?  iJehas  holden  you  up.  You  have  been  kept  by 
the  pov/er  of  God  through  faith  unto  salvation. 

This  is  what  he  has  done  for  you. 

— What  have  you  done  for  him  ? 

— WTiat  are  you  doing  ? 

— What  do  you  resolve  to  do  ? 


^22  SEPTEMBER  7 

September?. — "^The  word  of  the  Lord,  that  came  unto  Hosea,  the  son 
of  Beeri,  in  the  days  of  Uzziah,  Jotham,  Ahaz,  and  Hezekiah,  kings  of  Judah, 
and  in  the  days  of  Jeroboam,  the  son  of  Joash,  king  of  Israel." — Hosea,  i,  1. 

We  are  not  informed  whether  he  had  been  trained  up  for  the 
holy  office,  or  been  called  in  a  manner  sudden  and  unlooked  for. 
Some  of  the  prophets  v/ere  taken  at  once  from  following  their 
common  occupations  ;  as  we  see  in  the  instances  of  Elisha  and 
Amos.  Others  were  taken — and  this  was  more  generally  the 
case — from  the  schools  of  the  prophets  ;  where,  by  retirement, 
and  prayer,  and  meditation,  and  instruction,  they  were  gradually 
prepared  to  minister  in  holy  things.  Thus  God  both  sanctified 
the  use  of  means,  and  showed  that  he  was  not  confined  to  them. 
It  is  the  same  now.  Some  of  the  most  pious,  eminent,  and  useful 
ministers  the  churches  have  ever  possessed,  have  been  educated 
for  the  parpose ;  and  we  ought  to  be  thankful  for  such  institutions ; 
and  on  these,  for  our  spiritual  supplies,  we  must  'principally  de- 
pend. But  we  must  not  limit  the  Holy  One  of  Israel.  He  will 
sometimes  take  a  man  out  of  our  rules,  and  give  him  acceptance 
and  success.  And  Ave  must  receive  a  Bunyan,  as  well  as  an  Owen. 
When  will  persons  allow  God  to  work  in  his  own  way  ?  and  learn 
that,  because  one  thing  is  right,  another  need  not  be  wrong  ?  But 
Hosea  was  dwinehj  couimissioned — "  The  word  of  the  Lord  came 
unto  him."  "  For  the  prophecy  came  not  in  old  time  by  the  will 
of  man,  but  holy  men  of  God  spake  as  they  Averc  moved  by  the 
Holy  Ghost."  And  they  could  demand  attention,  in  the  name  of 
Him  who  sent  them — "  Thus  saith  the  Lord." 

— His  descent  is  also  remarked.  He  Avas  "  the  son  of  Beeri." 
The  Jews  have  a  rule,  that  the  prophet  Avhose  father  is  named, 
was  the  son  of  a  prophet.  But  this  does  not  ahvays  hold.  Nothing 
is  recorded  of  Beeri.  Yet  it  is  reasonably  concluded,  that  unless 
he  had  been  a  man  of  some  distinction,  and  from  Avhom  Hosea 
derived  honor,  he  Avould  not  have  been  mentioned.  And  this  he 
might  have  been,  Avithout  possessing  Avorldly  rank  and  riches. 
The  righteous  is  more  excellent  than  his  neighbor.  He  is  happily 
and  nobly  descended  Avho  springs  from  those  Avho  are  great  in 
the  sight  of  the  Lord.     He  may  Avell  exult,  and  sa}^ — 

"  My  boast  is  not,  tliat  I  deduce  my  birth 
"  From  loins  entl)ron'd,  and  rulers  of  the  eartu  ; 
"  But  higher  fiir  my  proud  pretensions  rise — 
"The  son  of  parents  pass'd  into  the  skies  !" 

Let  US  so  live,  that  our  children  may  derive  from  us  a»Jvantage 
and  respect. 

But  the  principal  thing  is,  the  time  of  his  ministrations — "  In 
the  days  of  Uzziah,  Jotham,  Ahaz,  and  Hezekiah,  kings  of  Judah  ; 
and  in  the  days  of  Jeroboam,  the  son  of  Joash,  king  of  Israel." 
NoAV  if  he  prophesied  onl}^  from  the  end  of  Jeroboam's  reign,  the 
son  of  Joash,  to  the  beginning  of  Hezekiah's,  it  aa^ouM  have  been 
near  seventy  /ears.  But  he  prophesied  in  the  reign  of  both.  And 
if  Ave  alloAV  liim  a  fcAV  j-^ears  in  each  of  these,  and  reckon  up  tlie 
length  of  the  reigns  betAveen — his  ministry  must  have  been  little 
short  of  eighty  years  ;  and  it  Avas  probably  even  more.  And  five 
ihings  may  be  observed  from  hence. 


SEPTEMBER  7.  123 

First.  How  very  little  we  have  of  his  prophecyiiigs.  Twelve 
short  chapters,  read  in  much  less  time  than  a  modern  sermon, 
include  all  that  has  been  perpetuated  of  far  the  longest  ministry 
on  record.  Some  labor  for  posterity;  and  leave  behind  them 
works  which  will  render  them  a  blessing  to  future  ages.  Others 
are  called  more  to  serve  their  own  generation,  by  the  will  of  God ; 
and  are  preachers,  rather  than  writers.  How  useful  was  White- 
fiekl,  as  a  preacher  !  v.diile  his  few  writings  have  had  little  cirjii- 
lation,  and  rather  serve  to  excite  wonder  that  he  was  so  pov.'erful 
va  another  capacity.  How^  useful  has  Hervey  been,  as  a  writer  ! 
M'hile  his  preaching  was  without  excitement,  and  scarcely  distin- 
guished by  any  effect.  Some,  like  Doddridge,  have  excelled,  both 
in  the  pulpit  and  from  the  press.  Every  servant  of  God  has  his 
peculiar  gifts,  and  his  appropriate  sphere — "Even  so.  Father,  for 
so  it  seemeth  good  in  thy  sight.-' 

Secondly.  He  must  have  begun  his  ministry  very  young.  Paul 
forbids  the  ordination  of  a  novice,  lest  he  should  be  lifted  up  with 
pride.  Talent  is  not  all  that  is  necessary  for  the  sacred  office.  Hovv' 
necessary  is  the  knowledge  that  is  derived  from  experience !  and 
the  confidence  that  grows  out  of  the  trial  of  character  !  Thirty 
v.'as  the  age  for  entering  on  the  Levitical  service.  And  not  earlier 
than  this  period  did  John  and  Jesus  thus  commence  their  pubhc 
ministry.  But  "  the  word  of  God  is  not  bound."  Timothy  was 
young:  so  young  that  Paul  was  obliged  to  say,  -'Let  no  man 
despise  thy  youth."  Samuel  was  employed,  while  yet  a  child. 
Jeremiah  was  consecrated  from  the  womb.  And  this  was  nearly 
the  case  with  Hosea.  What  a  privilege,  what  an  honor,  to  be 
early  dedicated  to  the  service  of  God !  "  I  remember  thee,  the 
kindness  of  thy  youth." 

Thirdly.  He  must  have  been  very  old  before  he  retired  from 
labor.  Some  do  not  resign  early  enough,  but  stand  about  in  the 
way  of  usefulness — The  excellent  Cornelius  Winter  often  prayed 
to  be  preserved  from  this  error.  Indeed,  few  can  set  well,  and  say 
of  a  successor,  with  proper  feelings,  "I  must  decrease,  but  he 
must  increase."  Others  resign  too  soon.  They  would  retire  upon 
a  pension,  before  they  are  disabled  in  a  holy  war.  A  minister 
may  want  the  sprightliness  and  vigor  of  youth,  and  yet  have  the 
ripeness  and  richness  of  age;  and  the  fruit  may  drop  without 
much  hard  shaking.  Some  nobly  fall  at  their  post — sword  in 
hand — faithful  unto  death — and,  with  the  crown  of  life  obtain  the 
commendation,  "  Thou  hast  labored,  and  hast  not  fainted." 

Fourthly.  He  must  have  passed  through  a  vast  variety  of  con- 
dition. He  lived  in  the  reign  of  one  good  king,  and  of  four  bad 
ones.  He  saw  peace,  and  much  war.  He  saw  plenty,  and  more 
than  once,  scarceness  and  famine.  He  saw  a  few  partial  revi- 
vals of  religion ;  but  witnessed  general  and  constant  wickedness. 
How  many  of  his  relations,  friends,  and  pious  connexions,  had 
fallen  !  How  lonely  must  he  have  felt  I  How  changed  his  views  ! 
How  convinced  must  he  have  been,  that  all  below  is  vanity  and 
vexation  of  spirit !  while  yet,  God  was  the  strength  of  his  heart, 
and  his  portion  for  ever.  How  much  he  knew  of  what  was  doing 
in  other  countries  we  cannot  determine.     But  within  the  compass 


124  SEPTEMBER  8. 

of  his  minisUy  lived  lij^ciirgus,  the  famous  Lacedaemonian  legisla- 
tor ;  and  Hesiod,  the  Greek  poet ;  and  Rome  was  begun  to  be  built. 
Finally.  A  man  of  God  may  labor  long,  and  do  very  little 
good.  'I'he  people  he  addressed  not  only  continued  wicked  but 
waxed  worse  and  worse  :  and  the  captivity  he  had  threatened,  he 
lived  to  see  commenced.  He  certainly  saw  a  part  of  Israel  car- 
ried away  captive,  by  Tiglath  Pileser  ;  and  probably  the  entire 
d<  St  ruction  of  the  kingdom  of  the  ten  tribes,  by  Salmanezer.  This 
must  have  been  very  painful.  But  it  did  not  slacken  his  efforts.' 
We  are  not  answerable  for  our  success.  If  we  lose  our  labor,  we 
shall  not  lose  our  reward.  A  greater  than  all  said,  "  I  have  la- 
bored in  vain,  I  have  spent  my  strength  for  nought,  and  in  vain ; 
yet  surely  my  judgment  is  with  the  Lord,  and  my  work  with  my 
God."  -«»___— 

Skptf.mber  8. — "Desplsest  thou  the  riches  of  his  goodness,  and  forbear- 
ance, and  long-suffering  ?" — Romans,  ii,  4. 

One  of  the  ways  in  which  God  addresses  us,  in  his  word,  is  ex- 
postulation. To  expostulate  is  to  accuse  before  an  open  rupture. 
It  is  the  lingering  of  friendship,  offended  indeed,  but  unwilling  to 
abandon  its  object  without  further  trial.  It  is  anger  blended  with 
kindness:  it  is  chiding,  accompanied  with  entreaty.  This  is  a 
very  pleasing  view  of  the  Supreme  Being,  and  induces  us  to  ex- 
claim. Lord,  what  is  man  that  thou  art  mindful  of  him ;  or  the  son 
of  man  that  thou  visitest  him  ?  By  the  transgression  of  his  law, 
we  reduced  ourselves  to  ruin.  He  remembered  us  in  our  low 
estate,  and  provided  for  our  deliverance.  The  blessing  was 
placed  before  us,  and  w^ithin  our  reach — But  Ave  disregard  it,  and 
contemn  the  Savior  as  well  as  the  Ruler.  Thus  we  deserve  that 
his  wrath  should  come  upon  us.  Yet,  before  he  pronounces  sen- 
tence^ he  sends  for  iis  into  his  presence ;  and  reasons  with  us — 
that  being  unable  to  defend  our  conduct,  we  may  acknowledge,  by 
our  silence,  that  we  have  acted  a  part  that  leaves  us  without  ex- 
cuse, and  without  hope—"  Despisest  thou  the  riches  of  his  good- 
ness, and  forbearance,  and  long-suffering  ?" 

God  is  good  to  all ;  and  the  apostle  speaks  of  "  the  richness  of 
his  goodness."  These  riches  appear  in  numberless  displays.  But 
he  adds — ''and  forbearance,  and  long-suffering;"  to  induce  us  to 
consider  the  latter,  as  the  proof  of  the  former. 

To  see  then  the  riches  of  his  goodness,  let  us  contemplate  his 
forbearance  and  long-suffering.  Every  thing  in  God  enhances 
}iis  patience.  His  greatness  enhances  it.  We  are  more  affected 
with  an  affront  from  an  equal,  than  from  a  superior;  and  more 
from  an  inferior,  than  from  an  equal.  How  does  the  master  rc- 
s(mt  an  offence  from  his  slave!  or  a  king  from  a  subject?  But  all 
comparison  fails  between  God  and  us.  He  is  the  maker  of  all 
things,  and  all  nations  before  him  are  as  nothing.  This  is  the 
being  insulted.  And  who  is  the  offender  ?  A  grovelling  worm 
upon  a  dunghill — and  yet  he  bears  Mith  us — His  icisdom.  enhan- 
ces it.  We  cannot  be  affected  with  affronts  of  which  we  are  igno- 
rant. How  would  some  be  enraged  if  they  knew  only  what  is  said  of 
them  by  some  of  their  "dear  five  hundred  friends  ;"  how  they  turn 


SEPTEMBER  8.  125 

them  into  ridicule  before  they  have  well  left  their  house ;  and 
what  freedoms  they  take  Mith  their  character,  and  their  conduct, 
in  almost  every  compan}*.  But  none  of  our  offences  are  secret 
from  God.  He  hears  all — sees  all — and  knows  perfectly  every 
imagination  of  the  thoughts  of  our  heart — And  yet  he  bears  with 
lis.  His  holiness  enhances  it.  If  we  do  not  think  and  feel  a  thing  to 
be  an  affront,  there  is  no  virtue,  for  there  is  no  difficulty  in  endu- 
ring it.  The  trial  is  when  it  touches  us  to  the  quick,  in  some 
most  valued  interest.  But  sin  is  exceeding  sinful.  By  nothing 
does  God  deem  himself  so  dishonored.  He  is  of  purer'eyes  than 
to  behold  iniquity.  It  is  the  abominable  thing  M'hich  his  soul 
hates — and  yet  he  bears  with  us.  His  power  enhances  it.  A\Tiy 
do  vre  put  up  with  a  thousand  wrongs  ?  We  know  them  and  feel 
them  ;  but  we  reluctantly  submit,  because  we  have  no  way  to 
punish  them.  WTiy  are  not  sinners  destroyed  7  ]Moses,  when  he 
had  provoked  the  Egyptians,  saved  himself  by  flight.  But  whither 
can  we  go  from  God's  presence,  or  flee  from  his  Spirit  ?  Some, 
when  they  have  provoked  resentment,  have  defied  it,  and  success- 
fully too.  But  who  ever  hardened  himself  against  God,  and  pros- 
pered ?  His  look  is  death — And  yet  he  bears  with  us.  His  bounty 
enhances  it.  We  complain  peculiarly  of  an  injury,  or  an  insult, 
from  one  who  is  much  indebted  to  us.  From  another,  we  say. 
we  could  have  borne  it ;  but  he  is  viler  than  the  brute ;  for  the  ox 
knoweth  his  owner,  and  the  ass  his  master's  crib.  But  we  are 
under  infinite  obligations  to  the  God  we  provoke.  In  him  we 
have  lived,  and  moved,  and  had  our  being.  His  table  has  fed  us  ; 
his  wardrobe  has  clothed  us  ;  his  sun  has  warmed  us.  And  this 
is  not  all.  His  kindness  continues,  notwithstanding  all  our  in- 
gratitude. And  hs  not  only  spares  us,  but  in  every  way  indulges 
us.  He  waits  to  be  gracious,  and  is  exalted  to  have  mercy  upon  us. 

Yet  are  these  riches  of  his  goodness  '•  despised."  Despised  by 
inconslderalion.  We  treat  them  as  umvorthy  of  our  notice.  They 
do  not  occupy  our  thoughts  or  our  speech.  Despised  by  disobe- 
dience. We  resist  their  design,  Vvhich  is  to  lead  us  to  repentance. 
God  calls,  but  we  will  not  answer.  He  knocks,  but  we  refuse  to 
open— Who  is  the  Lord,  that  we  sliould  obey  his  voice  ?  Despised 
by  perversion.  AVe  turn  them  into  instruments  of  rebellion :  and 
make  them  the  very  means  of  increasing  our  impenitency.  If  we 
thought  God  would'  strike  us  into  hell  the  next  sin  we  committed, 
it  would  not  be  committed  ;  but  since  he  is  too  kind  to  do  this,  we 
offend  him.  We  are  evil  because  he  is  good.  "  Because  sentence 
against  an  evil  work  is  not  executed  speedily,  therefore  the  heart 
of  the  sons  of  men  is  fully  set  in  them  to  do  evil." 

How  ii.nreasonahJe  is  this  I  How  vile  is  this  contempt !  How 
shameful!  If  an  individual  was  to  behave  toward  a  fellow  crea- 
ture, as  men  are  continually  acting  toward  the  blessed  God,  no 
one  could  notice  him  but  with  astonishment  and  disgrace.  Yet 
we  talk  of  the  dignity  of  human  nature  !  or  contend  that  it  is  but 
slightly  injured  by  the  fall ! 

— And  how  dangez-Qus !  How  iminous  is  this  contempt !  It  is 
true,  God  is  merciful  and  gracious  ;  but  he  will  by  no  means 
spare  the  guilty.    If  we  reject  the  Gospel,  the  law  takes  hold  of 


!26  SEPTEMBER  9. 

us — yea,  Ave  have  to  deal  with  the  Gospel,  too — and  shall  find  it 
to  be  the  savor  of  death  unto  death. 


Skptembeb  9. — "  They  joy  before  thee,  accordiug  to  the  joy  in  harve_st," 

Tsaiah,  ix,  o. 

Three  circumstances  are  here  mentioned.  'Y\\Qy  joij.  They  joy 
bi'fore  thee.     They  joy  before  thee,  according  to  the  joy  in  ha)%'est. 
Lach  of  these  will  supply  an  interesting  and  useful  meditation. 
They  Joy. 

Among  the  many  mistakes  entertained  concerning  religion,  no 
one  is  more  common  than  the  notion,  that  it  prescribes  a  forced, 
gloomy,  melancholy  course;  engaged  in  Avhich  we  must  bid  adieu 
to  every  thing  like  pleasure.  And  nothing  can  be  more  injurious 
than  this  notion  :  for  men  will  naturally  turn  from  religion,  Avliile 
the}"  \'ie\v  it  as  the  enemy  of  their  happiness.  13ut  nothing  is  so 
unfounded  and  false  as  this  opinion.  Let  us  take  it  to  tliree  tribunals. 

Let  us  bring  it  to  the  bar  of  reason.  It  must  be  allowed  that 
God  is  able  to  make  us  happy  or  miserable.  And,  if  so — is  it 
likely  that  he  Mill  suffer  those  who  hate  and  oppose  him  to  be 
liappy  ?  and  those  who  love  and  try  to  please  him  to  be  miserable  ? 
^Vhat  a  notion  of  the  supreme  Being  M'oukl  this  imply  I  And  what 
could  equally  blaspheme  his  character  ?  And  has  a  hope  that  my 
sins  are  pardoned,  that  God  is  my  Father,  that  providence  is  my 
guide,  that  death  is  my  friend,  and  that  heaven  is  my  portion,  a 
tendency  to  inspire  me  with  sadness  or  with  joy  ?  And  which  is 
most  adapted  to  make  me  wrctcl^.ed  or  comfortable  within  ?  Malice, 
or  benevolence  ?  Passion,  or  meekness  ?  Pride,  or  humility  ?  Envy, 
or  complacency  ?  Anxiety,  or  confidence  ?  Distant  things  do  not 
sufficientl}^  impress  us.  SVc  need  something  immediate.  Our 
propensity  to  present  gratification  is  powerful.  And  must  not  reli- 
gion meet  this  state  of  feeling,  and  provide  for  it  7  Thirsty  as  man 
is.  if  there  be  no  pure  stream  at  hand,  will  he  not  kneel  down  to 
the  filthy  puddle  ?  AVhat  is  to  preserve  us  from  being  drawn  away 
by  the  allurements  and  dissipations  of  the  world,  but  our  having 
something  better  to  satisfy  our  hearts  at  home,  and  to  keep  us 
from  roving  ?  What  can  sustain  us  in  our  trials,  and  animate  us 
in  our  duties,  if  destitute  of  present  consolation?  The  joy  of  the 
Lord  is  our  strength.  We  shall  soon  decline  a  course  in  which 
v.-e  feel  no  interest  or  delight.  And  if  we  are  strangers  to  holy 
pleasure, hov.- can  we  impress  others  in  favor  of  religion?  It  is  b}' 
singing  at  their  work,  that  his  servants  praise  their  master ;  and 
prove  that  his  yoke  is  easy,  and  his  burden  light. 

Let  us  take  it  to  the  bar  of  Scripture.  Read  the  Bible  all  through 
for  this  purpose.  Take  its  commands — "What  are  these  ?  "  Re- 
joice in  the  Lord,  and  be  glad,  ye  righteous  ;  and  shout  aloud  for 
joy.  and  all  ye  that  are  upright  in  heart."  "  Rejoice  evermore." 
"  Rejoice  in  the  Lord  always ;  and  again  I  sa}',  rejoice."  Take 
its  promises — What  are  these  ?  "  Blessed  is  the  people  that  know 
the  joyful  sound :  they  shall  walk,  O  Lord,  in  the  light  of  thy  coun- 
tenance. In  thy  name  shall  they  rejoice  all  the  day;  and  in  thy 
rifriitcousness  tliev  shall  be  exalted."     "  The  ransomed  of  the 


SEPTEMBER  9,  127 

Lord  shall  return,  and  come  to  Zion,  with  songs,"  "  They  shall 
go  out  with  ioy,  and  be  led  forth  with  peace :  the  mountains  and 
the  hills  shall  "break  forth  before  them  into  singing,  and  all  the 
trees  of  the  field  shall  clap  their  Irands."  Take  its  representation  : 
What  are  these  ?  Go  back  to  the  beginning  of  the  Gospel.  The 
first  churches  walked  not  only  in  the  fear  of  the  Lord,  but  '•  in 
the  comfort  of  the  Holy  Ghost."  Peter,  addressing  Christians  at 
large,  says,  "  In  whom  believing,  ye  rejoice  with  joy  unspeakable 
and  full  of  glory."  If  ice  libel  Christianity,  and  cause  the  way  of 
truth  to  be  evil  spoken  of,  they  honored  it.  What  hindered  their 
joy  ?  Losses  did  not—"  They  took  joyfully  the  spoiling  of  their 
goods."  Persecutions  did  not—"  They  received  the  word  in  much 
affliction,  with  joy  of  the  Holy  Ghost."  Guilt  did  not— They  joyed 
in  God  tlirougii  our  Lord  Jesus  Christ,  by  whom  they  received 
the  atonement.  Death  did  not— They  longed  to  depart  to  be  with 
Christ,  which  was  far  better.  Eternity  did  not— They  were  look- 
ing for  that  blessed  hope,  and  hastening  unto  the  coming  of  the 
day  of  God.  Joy  was  then  considered  an  essential  part  of  genu- 
ine religion.  The  circumcision  not  only  worshipped  God  in  the 
Spirit,  and  had  no  confidence  in  the  flesh  ;  but  also  rejoiced  in 
Christ  Jesus.  And  the  apostle  v.'ould  as  soon  have  excluded  from 
it,  righteous  conduct,  and  a  peaceable  temper,  as  spiritual  joy :  for, 
says  he,  "  the  kingdom  of  God  is  not  meat  and  drink ;  but  right- 
eousness^ and  peace,  and  joy  in  the  Holy  Ghost." 

Let  us' bring  it  to  the  bar  of  experience.  Experience  signifies 
knowledge  derived  from  experiment,  in  opposition  to  theory  and 
hypothesis.  And  experimental  philosophy  has  been  of  late  years, 
much  extolled.  And  why  should  not  experimental  religion  be 
equally  recommended?  Is  there  no  standard  in  spiritual  things, 
to  which  we  can  appeal  ?  And  is  there  no  w^ay  of  subjecting  the 
truth  and  importance  of  their  claims  to  trial?  Many  are  indeed 
too  careless,  and  too  prejudiced  to  pursue  the  process.  But  some 
have  examined,  and  reduced  the  subjects  to  decision.  And  they, 
and  they  only,  are  the  persons  to  whom  you  should  repair  in  a 
case  of  this  kind.  They  have  this  advantage  over  you.  You  liave 
never  tried  their  principles  ;  but  the}'  have  tried  yours.  You  have 
never  walked  in  their  ways  :  but  tliey  have  walked  in  yours ;  and 
know,  as  well  as  you,  that  tliey  are  not  pleasantness  and  peace. 
And  after  trying  your  resources,  and  finding  them  to  be  vanity  and 
T exation  of  spirit,  they  have  tried  the  Savior's  promises,  and  ha\e 
found  them  to  be  full  of  grace  and  truth.  At  first,  they  could  only 
be  swayed  by  faith  ;  but  now  they  have  the  witness  in  themselves. 
They  know,  for  they  have  applied  to  him,  that  he  is  a  suitable,  a 
willing,  a  mighty  Savior.  They  know  they  were  strangers  to 
peace,  till  they  were  reconciled  to  God,  by  the  death  of  his  Son — 
but  they  have  come  to  the  blood  of  sprinkling.  They  know  that 
once  they  were  ignorantly  asking.  Who  will  shov/  us  any  good  ? 
but  they' have  found  the  fountain  of  life  :  and  can  say,  It  is  good 
for  me  to  draw  nigh  to  God.  They,  therefore,  ought  to  be  heard. 
They  can  speak  witli  confidence  and  earnestness  ;  for  they  speak 
from  experience — and  this  is  their  language  ;  "'Lo  this,  we  have 
searched  it,  so  it  is ;  hear  it,  and  know  thou  it  for  thy  good." 


r28  SEPTEMBER  10. 

"  That  wliicli  we  have  seen  and  heard  declared  v,e  unto  yon,  that 
3'e  also  may  have  fellowship  with  ns  ;  and  truly  our  fellowship  is 
with  the  Father,  and  with  his  Son  Jesus  Christ." 

Let  us  listen  no  longer  to  a  report  as  false  as  it  is  evil.  It  is  a 
good  land  which  the  Lord  our  God  giveth  us.  Let  no  man's 
heart  fail  him. 


SEPTEr^BEii  10.— "They  joy  before  thee,  accordhig  to  the  joy  mhai-vest." 

Isaiah,  ix,  3. 

TlIEY  joy BEFORE  THEE.       Tllis  shoWS 

The  sincerity  of  this  joy.  All  men  arc  in  view  of  God  ;  and 
they  are  always  before  him  :  but  the  wicked  and  worldly  never 
yo?/ "before  liim.  Their  ']oy  is  all  show  and  profession  :  it  may  de- 
ceive their  fellow  creatures  ;  but  it  cannot  impose  on  God.  He 
sees  through  all  the  hypocrisy  of  their  happiness ;  he  knoAvs, 
that  in  the  midst  of  their  sufficiency,  they  are  in  straits ;  and 
that  they  sigh  and  groan,  though  others  do  not  hear  them,  over  all 
their  successes  and  indulgencies.  Their  joy  is  for  company,  not 
retirement.  They  cannot  partake  of  it,  till  they  forget  God.  One 
thought  of  Him  damps  all  their  pleasure.  Therefore  they  say 
unto  God,  Depart  from  us,  we  desire  not  the  knowledge  of  thy 
ways.  And  hence,  they  dislike  conscience,  God's  deputy  and  se- 
cretary. They  cannot  relish  their  enjoyments  till  they  have  sent 
him  out  of  the  way,  or  lulled  him  to  sleep,  or  stupified  him  with 
an  opiate,  or  silenced  him  with  a  bribe  ;  one  look,  one  word  from 
conscience,  will  be  enough  to  spoil  all  their  delights.  They  never 
taste  one  drop  of  real  joy.  There  is  no  peace,  saith  God,  to  the 
wicked.  But  the  Christian's  joy  will  bear  the  gaze  of  God.  It 
lives  and  flourishes  in  his  presence.  And  so  far  is  he  from  shrink- 
ing back  from  the  eye  of  his  heavenly  Father,  that  the  thought 
of  being  near  him,  with  him,  before  him,  affords  him  relief  and 
satisfaction.  He  can  say,  with  Asaph,  "  Nevertheless  I  am  con- 
tinually with  thee :  thou  hast  holden  me  by  my  right  hand.  Thou 
shalt  guide  me  with  thy  counsel,  and  afterward  receive  me  to 
glory.  Whom  have  I  in  heaven  but  thee  ?  and  there  is  none  upon 
earth  that  I  desire  beside  thee.  My  flesh  and  my  heart  faileth  ; 
but  God  is  the  strength  of  my  heart,  and  my  portion  for  ever." 

This  reminds  us  of  the  secrecy  of  this  joy — It  is  before  him — 
and  often  lie  alone  discerns  it.  Strangers  intermeddle  not  with  it. 
And  the  world  knows  it  not.  Seeing  Christians  often  poor,  and 
afflicted,  and  despised,  they  are  at  a  loss  to  conceive  how  they  can 
be  joyful.  The}'-  are  therefore  men  wondered  at.  Their  fellow 
creatures  can  see  their  burdens — these  are  often  plain  enough  : 
but  they  see  not  their  supports;  and  how,  underneath  them,  are 
the  everlasting  arms ;  or  they  would  not  wonder  that  they  do  not 
sink.  They  see  their  losses  and  trials  ;  but  their  communion  Mith 
God,  and  the  comforts  of  the  Holy  Ghost,  are  invisible.  Neither 
are  the  subjects  of  this  joy  disposed  to  divulge  it  to  all.  They  are, 
indeed,  ready  to  say  to  them  that  fear  God,  Come,  and  I  will  tell 
yon  what  he  hath  done  for  my  soul :  but,  were  they  to  communi- 
cate their  feelings  to   others,  they  would  not,  could  not,  under- 


SEPTEMBER  10.  129 

stand  them.  It  would  be  worse  than  speaking  of  the  pleasure  of 
literature  to  a  clown  ;  or  of  the  pleasure  of  melody  and  harmony 
to  a  man  who  has  no  ear  for  music.  The  joy  also  does  not  ope- 
rate and  discover  itself  like  common  mirth.  It  is  not  the  froth 
that  swims  and  shows  on  the  surface.  It  lies  deep.  It  is  not 
noise,  but  composure.  It  is  the  calm  of  the  mind  ;  the  content  of 
the  heart  ;  the  sunshine  of  the  soul ;  a  peace  that  passeth  all  un- 
derstanding. A  man,  if  joyful,  does  not  joy  like  a  child.  "  True 
joy  is  a  serious  thing."  But  God  sees  his  people,  even  when  sor- 
Vovvfiil,  yet  always  rejoicing  either  in  possession,  hope,  or  desire. 
He  sees  them  turning  aside  from  the  world,  to  refresh  and  exhila- 
rate their  spirits  alone  with  himself:  and  hears  them  (when  no 
other  hears  them)  saying,  "  How  precious  are  thy  thoughts  unto 
me,  O  God  !  how  great  is  the  sum  of  them  !  if  I  should  count 
them,  they  are  more  in  number  than  the  sand :  when  I  awake,  I 
am  still  with  thee." 

'•*  Be  earth,  with  all  her  scenes,  withdrawn  ; 

"  Let  noise  ami  vanity  begone  : 

"  In  secret  silence  of  the  mind, 

"  3fy  heaven,  and  tlicre  my  God  I  find." 

They  joy  before  Him — and  this  also  reminds  us  of  the  medium 
of  this  joy ;  not  indeed  exclusively,  but  pre-eminetly  so.  It  is 
connected  with  the  worship  and  ordinances  of  God.  And  the 
allusion  is  to  the  three  annual  solemnities  of  the  Jews  when  they 
went  to  appear  before  the  Lord  in  Zion.  For  there  he  was  con- 
sidered as  residing.  There  was  his  house — his  table — his  attend- 
ants. This,  said  he,  is  my  rest  for  ever  ;  here  will  I  dwell,  for  I 
have  desired  it.  Hence,  says  David,  when  shall  I  come,  and  ap- 
pear before  God  ?  These  services  were  called  feasts.  There  were 
songs  to  be  sung  in  the  way  to  them.  The  people  went  with  the 
voice  of  joy  and  gladness  to  keep  holy  day.  And  when  they 
arrived,  they  were  required  "  to  rejoice  before  him."  Is  God  less 
present  in  our  assemblies,  than  in  those  of  the  Jews  ?  Has  he  not 
said,  "  In  all  places  v.iiere  I  record  my  name,  I  will  come  unto 
thee,  and  I  will  bless  thee  ?"  And  many  can  set  to  their  seal  that 
God  is  true.  They  know  he  is  there,  waiting  to  be  gracious,  and 
exalted  to  have  mercy.  They  have  found  him  there,  and  con- 
versed with  him,  as  a  man  talketh  with  his  friend.  Thc)^  have 
seen  his  power,  and  his  glory,  in  the  Sanctuary,  and  have  there 
tasted  that  the  Lord  is  gracious.  Hence  they  hail  the  Sabbath, 
as  the  day  of  holy  convocation,  with  delight.  They  are  glad 
when  the  summons  comes,  to  go  into  the  house  of  the  Lord. 
They  come  before  his  presence  with  thanksgi\ings  ;  and  as  they 
approach  their  pleasant  things,  can  say — 

"  Th-?  sorrows  of  the  r.!ind,  I  "  Religion  never  was  designed 

"  Be  banished  from  V.ns  place :  |  "To  make  our  pleasure  less." 

Yes,  they  who  mourn  ;  and  are  there  comforted — they  who 
come  burdened  with  guilt ;  and  are  there  set  free — they  who 
come  in  the  midst  of  trouble,  and  find  him  in  his  palaces  for  a 
refuge — they  vvho  come  cold  and  languid,  and  are  quickened  ac- 
cording to  his  word  :  these  know  the  truth  of  his  promise,  "  I 
will  bring  them  to  my  holy  mountain,  and  make  them  joyful  in 


13C  SEPTEMBER  11. 

my  liGi.rie  of  prayer."  And  they  know  the  meaning  of  the  decla- 
ration. "They joy  before  thee." 

"  Though  pinched  with  poverty  at  home  ; 

"  With  .sharp  alHictious  daily  fed  : 
"  It  makes  amends,  if  t!iey  can  come 

"  To  God's  own  house  lor  heavenly  bread. 

"With  joy  they  hasten  to  tlie  place 

"  Where  they  their  Savior  oft  ha\  e  met ; 
"  And  while  they  feast  upon  his  grace, 

"  Tiicir  burdens  and  their  griefs  forget." 


Skptember  11. — "They  joy  before  Thee,  according  to  the  joy  in  har 
vest." — Isaiah,  ix,  3. 

They  joy  before  Him — according  to  the  joy  of  harvest.  And 
what  is  this  joy  ? 

It  is  a  joy  connected  with  exertion.  Reaping  is  no  easy  thing. 
But  this  is  not  alL  There  is  manuring,  and  ploughing,  and  sow- 
ing, and  harrowing,  and  weeding.  All  these  are  previously  ne- 
cessary to  the  joy  of  harvest.  The  husbandman  does  not  eat  the 
bread  of  idleness.  His  labor  fills  his  hands.  Every  season  has 
demands  upon  him  :  and  the  end  of  one  work  is  the  beginning  of 
another.  Indeed,  nothing  valuable  is  to  be  obtained  without  dili- 
gence and  difficulty  :  yea,  it  would  not  be  valuable,  or  prized,  if 
it  were  acquired  priceless  and  painless.  And  are  not  we  to  exer- 
cise ourselves  unto  godliness  ?  And  is  it  nothing  to  worship  God 
in  Spirit  and  in  truth  ?  And  to  watch  in  all  things  ?  And  to  pray 
without  ceasing  ?  And  to  keep  the  heart  with  all  diligence  ?  "  But 
the  grace  of  God  does  all  this  for  us."  It  does.  But  it  is  equally 
true,  that  it  does  all  this  by  us,  too.  God  does  not  believe  and 
repent ;  but  enables  us  to  believe  and  repent.  We  run  the  race 
that  is  set  before  us,  and  fight  the  good  fight  of  faith — though  in 
Him  is  all  our  help  found. 

This  joy  requires  patience.  The  husbandman  soweth  in  hope  ; 
but  the  accomplishment  is  future.  Weeks  and  months,  and  many 
dreary  weeks  and  months,  intervene,  before  his  wishes  can  be 
fulfilled.  Yet  he  is  not  foolish  enough  to  suppose,  that  he  has 
labored  in  vain,  because  he  cannot  reap  as  soon  as  he  has  sown  : 
or  childishly  eager  enough  to  cut  do\Mi  the  grain  green,  to  hasten 
the  harvest."^  But  what  does  he  ?  "  The  husbandman  Avaiteth  for 
the  precious  fruit  of  the  earth,  and  hath  long  patience  for  it,  until 
he  receive  the  early  and  latter  rain."  And  so  Abraham,  after  he 
had  patiently  endured,  received  the  promise.  Christians,  also,  a?-c 
required  to  wait.  And  let  them  remember  that  in  due  time  they 
sjiall  reap,  if  they  faint  not.  And  they  have  not  long  to  wait. 
Their  salvation  is  nearer  tlian  when  they  believed.  Yet  a  little 
while — a  few  more  rising  and  descending  suns,  and  it  shall  be 
said,  "  Put  ye  in  the  sickle  ;  for  the  harvest  is  ripe."  In  the  mean 
time  the  process  is  hourly  advancing  to  maturity ;  and  the  end 
shall  prove  that  every  thing  is  most  beautiful  and  most  profitable 
in  its  season.  "  It  is  good  for  a  man  both  to  hope,  and  quietly 
wait  for  the  salvation  of  the  Lord." 

This  joy  is  not  free  from  anxieties.    When  the  seed  is  first 


SEPTEMBER  11.  131 

thrown  into  the  ground,  it  seems  lost ;  and  when  it  revives  from  a 
kind  of  death,  and  springs  up,  it  has  to  encounter  the  frosts  of 
winter,  the  changing  and  blights  of  spring,  the  lengthened  dry- 
ness or  Avetness  of  summer.  And  when  the  period  has  arrived 
for  securing  the  precious  treasure,  solicitude  is  more  alive  and 
alert.  The  husbandman  often  rises,  and  looks  at  the  sky.  Ten 
times  in  the  day  he  examines  the  glass.  He  goes  about  with  u 
heavy  heart,  and  a  depressed  countenance,  and  often  forebodes  the 
worst ;  and  it  is  not  till  he  has  safely  housed  the  whole,  that  he 
can  give  up  himself  to  satisfaction  and  delight.  But  how  will 
this  apply  to  Christians  ?  Is  there  any  thing  precarious  in  the 
purpose  and  promise  of  God  ?  No.  But  it  is  otherwise  with  their 
apprehensions.  Their  eternal  prospects  awaken  all  their  concern ; 
and  they  have  a  thousand  doubts  and  fears  concerning  their  safety 
and  success.  Am  I  an  heir  ?  Is  this  repentance  toward  God.  and 
faith  toward  our  Lord  Jesus  Christ  7  Can  these  wandering 
thoughts  and  imperfect  desires  be  prayer?  What  if,  after  all,  1 
should  fail  of  the  grace  of  God,  and  come  short  of  the  glory  to  be 
revealed  ? 

But  this  joy  is  great.  Vv'hen  the  harvest  is  come,  every  face 
betrays  pleasure.  The  very  toil  seems  delight.  Tliey  that  pass 
by  say,  "  We  bless  you  in  the  name  of  the  Lord."  "  He  that 
soweth,  and  he  that  reapeth,  now  rejoice  together."  Pennant  tells 
us,  in  his  Travels,  that  in  parts  of  Scotland  he  sometimes  saw 
large  numbers  reaping  to  the  sound  of  a  musician  behind  them, 
playing  on  the  bagpipe,  and  thus  enlivening  the  scene,  and  soften- 
ing the  work.  And  David  says,  "  They  that  sow  in  tears  shall 
reap  in  joy,"  or,  as  it  is  in  the  margin,  reap  singing.  And  he 
adds,  "  He  that  goeth  forth,  weeping,  bearing  precious  seed,  shall, 
doubtless,  return  again  with  rejoicing,  bringing  his  sheaves  with 
him."  And  who  has  not  heard  the  shoutings  of  the  rustics,  as 
the  last  loaded  wain  returned  from  the  field,  covered  with  green 
boughs  ?  And  who  has  not  witnessed  the  rude  mirth  of  harvest- 
home  ?  But  if  ••  the  poor  laborers  sing,"  think  of  the  owner  !  Now 
his  anxieties  are  dispelled  !  now  his  patience  is  revrarded !  now 
his  exertion  and  expense  are  abundantly  repaid — his  garner  is 
full,  affording  all  manner  of  store  ;  and  he  hails,  in  his  possession, 
the  means  of  indulgence,  improvement  and  wealth  !  Yet,  what  is 
this  joy,  compared  with  the  Christian's  !  The  one  is  for  the  body  ; 
and  the  other  for  the  soul.  One  is  for  time  ;  the  .other  is  for  eter- 
nity. One  is  common  to  the  wicked  and  therighteous  ;  the  other 
is  peculiar  to  the  subjects  of  divine  grace.  The  one  may  gender 
intemperance  and  sin ;  the  other  sanctifies,  while  it  contents. 

Let  me  learn,  then,  to  improve  the  works  of  creation  to  pious 
purposes  ;  and  make  nature  a  handmaid  to  grace. 

And  let  me  be  thankful  for  the  harvest  with  which  we  have  so 
recently  been  favored.  He  has  again  "  prepared  of  his  goodness 
for  the  poor."  All,  indeed,  are  concerned.  "  The  king  is  served 
by  the  labor  of  the  field :"  but  kings  have  many  ways  of  living 
that  poor  people  have  not.  We  do  not  think  of  palaces  or  mansions, 
so  much  as  of  the  dwellings  of  the  poor,  vrhen  we  view  the  waving 
fields.     He  has  not  only  given  us  plenty,  but  afforded  us  the  ap 


132  SEPTEMBER  12. 

poiiiled  weeks  of  liarvcst.  '•  O  that  men  would  praiso  the  Lord 
for  his  goodness,  and  lor  his  wonderful  works  to  the  children  of 
men  !  For  he  satisfieth  the  longing  soul,  and  hlleth  the  hungry- 
soul  with  goodness." 

Yet  man  iiveth  not  b}'  bread  alone,  but  by  every  word  that  pro- 
ceedeth  out  of  the  mouth  of  God.  Let  me  therefore  labor  not 
for  the  meat  that  perisheth,  but  for  that  meat  which  endiu'cth 
unto  everlasting  life.  All  spiritual  blessings,  in  heavenly  places, 
are  provided  and  presented.  But  the  season  for  securing  them  is 
limited,  short,  and  uncertain.  Now  is  the  accepted  time;  now  is 
the  day  of  salvation.  And  how  many,  in  consequence  of  neglect, 
have   exclaimed,  at  a  dying  hour — The  harvest  is  past  ;  the 

SUMMER  13  ENDED — AND  WE  ARE  NOT  SAVED  ! 


September  12. — "Yea,  he  loved  the  people." — Deuteronomy,  xxxiii,  3. 

There  can  be  no  doubt  of  this,  with  regard  to  Israel,  They 
were  often  reminded  of  it,  and  as  often  told  why  he  set  his  love 
upon  them.  The  reason  was  not  their  greatness  ;  for  they  M'ere 
the  fewest  of  all  people.  Nor  their  goodness;  for  they  were  a 
stiff-necked  people  ;  but  because  the  Lord  had  a  favor  toward 
them.  Hence  he  chose  them,  and  redeemed  them,  and  provided  for 
them,  and  distniguished  them  by  miracles  and  privileges.  "  To 
them  pertained  the  adoption,  and  the  glory,  and  the  covenants, 
and  the  giving  of  the  law,  and  the  service  of  God,  and  the  pro- 
mises."    "  He  dealt  not  so  with  any  nation." 

But  has  he  less  appeared  to  thee,  O  Christian  !  saying,  Yea.  I 
liave  loved  thee  with  an  everlasting  love,  and  with  loving-kind- 
ness have  I  drawn  thee  7  Here  is  the  source  of  your  salvation. 
However  wide,  and  however  far  it  flows,  here  the  river  rises  ; 
and  take  what  stream  of  it  you  please,  it  will  lead  you  up  to  this 
spring-head,  the  free  and  undeserved  favor  of  God.  ''Yea,  he 
loved  the  people." 

But  his  love  to  his  people,  so  to  speak,  is  of  three  kinds. 

— A  love  of  benecolencc — which  consists  in  wishing  and  design- 
ing them  good. 

— A  love  of  beneficence — consisting  in  doing  them  good.  This 
appears  in  a  thousand  instances.  But  the  principal  one  of  all  is, 
his  remembering  them  in  their  low  esttte,  and  sending  his  only 
begotten  Son  info  the  world,  that  they  might  live  through  liim. 
Herein,  therefore,  says  the  apostle  John,  is  love;  not  that  we 
loved  God,  but  that  he  loved  us,  and  sent  his  Son  to  be  the  propi- 
tiation for  our  sins.  It  was  necessary  to  find  a  way  in  which  his 
goodness  could  reach  us,  consistently  ^vith  his  nature  as  a  holy 
Being,  his  claims  as  a  lawgiver,  and  his  honor  as  a  governor. 
And  this  medium  of  our  salvation  does  not,  therefore,  detract 
from  the  original  of  it ;  for  if  he  required  a  sacrifice,  he  furnished 
one,  and  it  was  the  Lrnub  of  Gael.  And  therefore,  the  apostle  says, 
Being  justified //■?<?/?/  by  his  grace,  through  the  redemption  which 
is  in  Christ  Jesus. 

— A  love  of  complacency.  The  love  of  benevolence,  and  the 
love  of  beneficence,  regarded  them  as  unworthy  and  a3;niserable  : 
but  the  love  of  complacency  regards  them  as  new  crec?.ures.     He 


SEPTEMBER  13.  133 

cannot  Uike  pleasure  in  them  while  they  are  destitute  of  his  image, 
and  enemies  to  him  by  wicked  works.  What  fellowship  hath 
righteousness  whh  unrighteousness  ?  And  what  communion  hath 
light  with  darkness?  But  he  prepares  them  for  his  deligliting  in 
them,  and  holding  intercourse  with  them.  He  saves  them  by  the 
washing  of  regeneration,  and  the  renewing  of  the  Holy  Ghost. 
Then  he  lakes'^pleasure  in  them  that  fear  him.  in  them  that  hope 
in  his  mercv.  Does  a  man  take  pleasure  in  his  inheritance  ?  In 
the  wife  of'his  bosom  ?  In  the  children  of  his  affection  ?  In  the 
work  of  his  hands  ?  They  are  all  this,  and  more  than  all.  to  the 
God  of  all  grace.  He  puts  their  tears  into  his  bottle— Are  they 
not  in  his  book  ?  Their  prayer  is  his  delight.  Their  alms  are 
the  odour  of  a  sweet  smell.  He  corresponds  with  them.  Visits 
them.  Takes  up  his  abode  with  them.  He  rejoices  over  them 
with  joy.     He  rests  in  his  love.    He  joys  over  them  with  singing. 

What  can  I  wish  for  more  ?  Suppose  men  reproach  1-  Since  I 
have  been  precious  in  his  sight,  I  have  been  honorable ;  and  he 
has  loved  me.  Let  them  curse ;  but  bless  Thou.  One  smile  of 
thine  is  better  than  life  ;  and  v.ill  more  than  balance  a  miiverse  of 
frowns. 

Let  my  portion,  and  the  portion  of  mine,  be— ••  The  good  will  of 
Him  that  dwelt  in  the  bush."' 


September  13. — "And  he  said,  Lord  God,  whereby  shal!  I  Iniow  that  I 
ehall  ixiherit  it  ?" — Gen.  xv,  8. 

Why  had  not  God  that  very  moment  promised  it  ?  And  was  not 
his  word  sufficient  ?  They,  surely,  have  never  made  the  trial,  who 
imagine  that  it  is  an  easy  thing  to  believe.  To  confide  in  a  Being 
invisible,  and  whom  we  have  so  deeph*  offended,  and  to  hang  our 
everlasting  hope  upon  his  naked  truth,  requires  the  exertion  of 
the  power  that  raised  up  Christ  from  the  dead.  Who  never  feels 
in  him  the  working  of  an  evil  heart  of  unbelief  ?  Our  Lord  up- 
braided his  own  Apostles  with  their  unbelief.  And  even  the  father 
of  the  faithful  deserves  something  more  than  God's  engagement 
to  give  him  the  land  of  Canaan — Whereby  shall  I  knov.-  that  I 
shall  inherit  it  ? 

Yet  God  pardoned  his  servant  in  this  thing:  and  stooped  to  his 
weakness  ;  and  yielded  him  what  he  required.  And  Abraham  was 
satisfied  with  the  sign  and  the  seal. 

There  is  a  better  country,  even  aheavenl}".  The  possession  of  it 
is  an  object  worthy  of  all  our  concern.  And  they  who  love  it,  and 
seek  it  supremely,  cannot  leave  their  claim  undecided  and  uncer- 
tain :  and  therefore  their  language  will  be,  •'  say  tmto  my  soul,  I 
am  thy  salvation  ;"  "  Give  me  a  token  for  good  :-'  "  AMiereby  shall 
I  know  that  I  shall  inherit  it  ?"  Why  you  have  the  promise  of 
God,  who  cannot  lie  !  Yes  :  and  this  infallibly  insures  it,  to  all 
those  to  whom  it  belongs — But  who  are  tlie  heirs  of  promise  ? 
Away  with  dreams,  and  visions,  and  sounds  in  the  air,  and  im- 
pulses, and  accidental  occurrences  of  passages  of  Scripture.  We 
have  surer  evidence.  AVe  liave  unerring  nroofs.  furnished  by  God 


134  SEPTEMBER  14. 

himself.  Searcli  his  word  with  diligence  and  prayer.  Tiiere  you 
will  find,  not  the  names,  indeed,  of  the  heirs  of  eternal  life,  but 
their  characters — their  qualities — their  taste — their  choice — ^'their 
way — their  aim. 

Let  me  fix  on  one  of  these  vouchers,  only — It  is  a  preparation 
for  it.  Where  this  is  found,  the  title  can  never  be  absent.  The 
apostle  therefore  gives  "  thanks  to  the  Father,  who  hath  made  us 
meet  to  partake  of  the  inheritance  of  the  saints  in  light."'  In 
another  place  he  says,  "  He  hath  wrought  us  for  the  self  same 
thing."  And  he  does  nothing  in  vain.  If  he  has,  by  the  agency 
of  his  Holy  Spirit,  fitted  you  in  the  temper  of  your  soul,  for  the 
word  z\  glory,  you  may  be  assured  that  he  designs  you  for  it. 
If  you  bear  the  image  of  the  heavenly,  you  will  partake  of  their 
condition.  If  you  have  the  dawn  of  tiiat  blessed  state,  you  will 
have  the  day.  Grace  is  of  the  same  nature  witli  glory — they  dif- 
fer only  in  the  degree.  Is  heaven  not  only  tlie  high  but  the  holy 
place  in  which  entereth  nothing  that  defileth  ?  And  do  you  hun 
ger  and  thirst  after  righteousness  '?  Toes  the  blessedness  consist 
in  adoring  the  Lamb  tliat  was  slain  ;  and  in  being  like  him  ;  and 
in  seeing  him  as  he  is  ?  And  are  you  now  glorying  only  in  his 
cross ;  and  following  him  in  tlie  regeneration  ;  and  praying  that 
you  may  know  him  in  the  power  of  his  resurrection,  and  the  fel- 
lowship of  his  sufferings?  Will  the  distinctions  in  life,  now  al 
lowable  and  necessary,  be  done  away ;  and  only  tliose  remain 
which  arise  from  character  ?  And  are  you  valuing  persons,  not 
according  to  their  outward  circumstances,  but  their  real,  their 
moral,  their  spiritual  wortli  ?  As  no  inquiry  v/ill  be  made  there, 
where  we  have  worshipped,  but  how  ;  nor  to  what  denomination 
we  pertained,  but  whether  we  were  Jews  inwardly — can  you  now 
pra)^,  from  the  heart,  "  Grace  he  with  all  them  that  love  our  Lord 
.Tesus  Christ  in  sincerity  ?"  Can  you  now  say,  "  Whosoever  shall 
do  the  will  of  my  Father  who  is  in  heaven,  the  same  is  my  brother, 
and  sister,  and  mother  ?"  Then  heaven  is  already  begun ;  and 
therefore  insured ;  for  we  are  confident  of  this  very  thing,  that  he 
which  hath  begun  a  good  work  in  you,  will  perform  it  until  the 
day  of  Jesus  Christ.  If  you  can  take  the  representations  of  the 
employments  and  enjoyments  of  heaven  given  us  in  the  Scripture, 
and  can  desire  these  things,  and  hope  for  these  things,  and  find 
your  liberty  and  happiness  in  them,  you  have  the  earnest  of  the 
inheritance,  and  are  sealed  by  the  Holy  Spirit  of  God,  unto  the 
day  of  redemption.  Let  me  not,  then,  O  my  soul !  be  faithless 
but  believing;  and  rejoice  in  hope  of  the  glory  of  God. 

'  When  I  can  read  my  title  clear  I  "  I  bid  farewell  to  every  fear, 

"  To  mansions  in  the  skies,  |  "  And  wipe  my  weeping  eyes." 


September  14. — "  Lean  not  unto  thine  own  understanding." — Prov.  iii,  5. 
The  understanding  is  a  natural  faculty,  by  which  man  is  distin- 
guished from  inanimate  creatures,  and  also  from  the  animal 
world.  The  sun,  the  moon,  the  sea,  and  rivers,  are  impressed  by 
laws,  of  which  they  know  nothing;  and  follow  their  destiny, 
wholly  unconscious  of  the  operations  they  perform.  The  beasts 
of  the  field,  and  the  fowls  of  the  air,  have  an  instinct  which  often 


SEPTEMBER  14.  135 

surprises  us.  But,  while  it  is  exact  as  far  as  it  goes,  it  is  exceed- 
ingly limited;  it  admits  of  no  variety  or  progression.  These 
beings  are  no  wiser  now  than  when  they  went  to  Noah  for  shelter, 
and  to  Adam  for  names — But  there  is  a  spirit  in  man ;  and  the 
inspiration  of  the  Almighty  giveth  him  understanding.  13y  means 
of  this  endowment,  he  can  look  backward  and  forward.  He  can 
examine  and  judge.  He  can  survey  principles  in  their  abstrac- 
tion; and  duties  in  their  circumstances;  and  actions  in  their 
moral  bearings.  He  can  refuse  the  evil,  and  choose  the  good 
against  present  feelings,  and  imposing  appearances. 

This  faculty,  from  the  lowest  degree  of  reason  to  the  highest 
reach  of  intellect,  is  the  gift  of  God,  the  Father  of  lights ;  and 
should  be  cultivated  by  us,  as  men  and  as  Christians.  We  should 
rejoice  tnat  we  live  in  a  country  and  in  an  age  so  favorable  to  all 
kinds  of  information.  It  is  a  sad  reproach  to  many,  that  in  the 
midst  of  knowledge  they  are  found  so  ignorant  as  they  are — it 
must  be  the  result  of  dissipation  or  sloth. 

But  though  we  are  to  prize,  and  improve,  and  make  use  of  our 
understanding,  we  are  not  to  lean  to  it.  Yet,  if  we  were  not  prone 
to  this,  the  caution  would  be  needless.  There  is  nothing  of  which 
men  are  so  proud  as  their  knowledge.  There  are  more  than  a 
few  who  would  rather  be  charged  with  a  want  of  principle  than  a 
want  of  understanding  ;  and  would  rather  pass  for  knaves  than 
fools.  This  regard  seems,  indeed,  to  be  a  kind  of  equalizer  of  the 
human  race  :  and  the  only  thing  with  which  all  are  satisfied,  and 
in  which  they  feel  an  ineffable  complacency,  is  their  own  under- 
standing. They  lean  to  their  own  understanding  in  preference  to 
the  understanding  of  others  ;  whom  yet,  if  asked,  they  would  con- 
sider as  very  superior  to  themselves,  both  in  capacity  and  experi- 
ence. They  may,  indeed,  consult  with  an  adviser ;  but  it  is  in 
hope  of  finding  a  confirmation  of  their  own  opinion  :  and  should 
his  judgment  differ  from  theirs,  they  would  feel  little  difficulty  in 
resolving  by  which  to  abide.  We  frequently  see  this  in  those  who 
are  just  entering  the  world,  and  so  much  need  a  guide  to  escape 
those  early  mistakes  that  may  affect  the  whole  of  their  future  life. 
Whatev^er  quickness  of  perception  they  may  possess,  they  surely 
must  be  destitute  of  that  practical  wisdom  that  grows  out  of  ob- 
servation and  trial — Yet,  how  little  do  "  the  younger  submit  them- 
selves to  the  elder !"  Men  carry  this  disposition  even  into  the 
things  of  God.  They  regard  their  own  reason  more  than  his 
word  ;  and  are  reluctant  to  believe  what  they  cannot  comprehend. 
We  are  told  that  Alphonsus  the  royal  astronomer,  having  appre- 
hended some  seeming  irregularities  among  the  heavenly  bodies, 
was  daring  enough  to  say,  "  Had  I  been  by  the  Creator  when  lie 
made  the  world,  I  would  have  given  him  some  good  advice."  We 
justly  shudder  at  his  profaneness— and  yet,  who  has  not  fallen 
into  a  snnilar  error?  Who  has  not  found"  fault  with  God,  in  his 
manner  of  governing  the  world,  the  church,  the  family,  the  indi- 
vidual !  Who  has  not  been  ready  to  direct  the  Spirit  of  the  Lord  ; 
and,  being  his  counseller,  to  teach  him  ? 

To  preserve  us  from  this  tendency,  let  us  remember  how  limited 
our  own  understanding  is  ;  how  manv  objects  there  are  entirely 

Vol.  II.  18 


156  SEPTEMBER  14. 

beyond  its  reach;  and  that  there  is  nothing  with  which  it  is  per- 
fectly acquainted.  Let  us  also  reflect,  how  much  we  are  impressed 
by  appearances  ;  and  how  different  these  often  are  from  the  reali- 
ties of  things.  "  Who  knoweth  what  is  good  for  a  man  in  this 
life ;  and  the  days  of  his  vain  hfe,  which  he  spendeth  as  a  shadow? 
What  should  we  be  at  this  hour,  if  things  had  always  been  according 
to  our  mind  and  v/ishes  ?  Let  us  look  back,  and  see  how  frequent- 
ly we  have  erred,  both  in  our  hopes  and  fears.  W^e  now  clearly  see, 
that  what  we  so  eagerly  desired  would  have  proved  our  injury  or 
ruin ;  and  that  what  we  are  so  anxious  to  escape  has  conduced  to 
our  best  welfare  :  so  that  we  can  say,  "  It  is  good  for  me  that  I 
have  been  afflicted."' 

We  are  very  incompetent  to  judge  for  ourselves,  because  we 
know  not  the  influence  other  and  untried  events  will  exert  upon 
us.  To  these,  we  go  forward  with  our  present  views  and  feelings, 
not  aware  that  new  scenes  will  produce  new  views  and  feelings ; 
and  we  may  unfold  secrets  in  our  character  of  which  we  have  no 
conceptions,  and  which  may  fill  us,  not  only  with  surprise,  but 
dismay.  Thus,  when  Elisha  predicted  with  tears,  the  atrocities 
he  would  commit,  Hazael  shuddered  at  the  thought,  and  sincerely- 
exclaimed,  "  What !  is  thy  servant  a  dog,  that  he  should  do  this 
thing  ?"  the  man  of  God  only  answered,  "  The  Lord  hath  showed 
me  that  thou  slialt  be  king  over  Syria,"  and  his  elevation  trans- 
formed him  from  the  man  into  the  monster  which  he  had  execra- 
ted! And  if  by  leaning  to  our  own  understanding,  we  take  one 
wrong  step,  what  consequences,  immediate  or  remote,  personal  or 
relative,  may  arise  from  it !  See  this  in  David.  I  shall  now  perish, 
said  he,  one  day,  by  the  hand  of  Saul :  "there  is  nothing  better 
for  me  than  that  I  should  speedily  escape  into  the  land  of  the 
Philistines."  The  oracle,  had  he  consulted  it,  would  not  have 
told  him  so.  In  truth,  it  was  the  worst  measure  he  could  have 
devised,  as  it  tended  to  alienate  the  affections  of  his  countrymen, 
to  justify  the  reproaches  of  his  enemies,  to  deprive  himself  of  the 
means  of  grace,  to  put  himself  out  of  the  Divine  protection,  and  to 
lay  him  under  obligations  to  a  benefactor  he  could  not  oblige,  with- 
out betraying  the  cause  of  God.  Accordingly,  he  was  soon  drawn 
into  a  scandalous  equivocation  with  Achish,  and  was  ordered  to 
go  and  fight  against  his  own  people  Israel.  And  when  he  was 
released  from  this  embarrassment,  and  went  back,  he  found  that, 
in  his  absence,  his  residence  and  property  had  been  destroyed,  and 
his  family  been  carried  away  captives.  "  OLord,  1  know  that  tlie 
way  of  man  is  not  in  himself:  it  is  not  in  man  that  walketh  to 
direct  his  steps."  Lot  leaned  to  his  own  understanding,  and  chose 
the  landvaleof  Sodom,  which  was  well-watered  like  the  Garden  of 
the  Lord.  By  this  movement,  he  separated  himself  from  inter- 
course with  his  pious  uncle.  He  was  taken  captive  by  the  con- 
federate kings.  He  was  strangely  induced  to  reside  in  tlie  town 
itself;  and  dwelling  among  them,  in  seeing  and  hearing,  vexed 
his  righteous  soul  from  day  to  day.  with  their  unlawful  deeds.  At 
length,  he  was  burnt  out  of  house  and  home.  His  Avife,  for  look- 
ing back,  became  a  pillar  of  salt ;  so  that  he  never  after  could  go 
or  look  that  way.     His  daughters   damned  by  the  vices  of  the 


SEPTEMBER  15.  137 

place— But  we  dare  not  go  on— Trust  in  the  Lord  with  all  thine 
heart— Lean  not  to  thy  own  understanding— In  all  thy  ways 
acknowledge  Him,  and  He  shall  direct  thy  paths. 

Septkmber  15. — "Lord,  what  wilt  thou  have  me  do?" — Acts,  ix,  6. 

This  is  a  very  marvellous  question,  considering  from  whom  it 
came.  For  the  inquirer,  till  now,  had  hated  the  Name  of  Jesus  : 
and  was  at  this  very  time  actually  engaged  in  the  persecution  of 
his  followers.  What  would  he  have  thought,  if  some  one  could 
have  told  him,  that  in  a  few  hours,  in  a  few  moments,  he  would 
be  a  worshipper  at  the  feet  of  the  Nazarene !  But  so  it  was  : 
and  he,  trembling  and  astonished,  said,  Lord,  what  wilt  thou  have 
me  to  do  ? 

Let  us  never  despair.  The  chief  of  sinners  are  within  his 
reach.  He  has  a  mighty  arm  ;  strong  is  his  hand,  and  high  is  his 
right  hand.  What  changes  has  his  grace  already  accomplished ; 
and  what  changes  must  it  accomplish  still,  if  the  promise  be  ful- 
filled, "  Instead  of  the  thorn  shall  come  up  the  fir  tree,  and  instead 
of  the  brier  shall  come  up  the  myrtle  tree  ;  and  it  shall  be  to  the 
Lord  for  a  name,  for  an  everlasting  sign,  that  shall  not  be  cut  off." 
But  let  us  make  this  inquiry  our  own.  It  is  every  way  worthy 
of  our  adoption. 

It  is  personal  in  its  aim — Lord,  what  wilt  thou  have  we  to  do  ? 
Many  seem  more  anxious  to  reprove  others,  than  to  know  their 
own  faults;  and  are  busily  employed  in  pulling  the  mote  out  of 
their  brother's  eye,  while  a  beam  is  in  their  own.  Some  are  always 
reading  and  hearing  for  others.  And  we  have  known  persons  ap- 
plying, in  a  sermon,  to  some  fellow-w^orshipper,  things,  every  one 
else  in  the  assembly  would  deem  most  proper  for  themselves. 
But  w^e  should  think  of  ourselves  in  divine  things ;  and  bring 
home  every  truth  to  our  business  and  bosoms,  whether  it  en- 
courages or  censures — praying.  Search  -ma,  O  God,  and  know  ray 
heart ;  try  me,  and  know  my  thoughts ;  and  see  if  there  be  any 
evil  way  in  me,  and  lead  me  in  the  way  everlasting.  When  our 
Lord  had  informed  Peter  of  his  duty  and  destiny,  Peter  saw  John 
coming  toward  him,  and  asked,  Lord,  and  what  shall  iArs  man  do? 
But  our  Savior  said.  What  is  that  to  thee  ?  follow  thou  me. 

It  is  practical  in  its  subject — What  w^ilt  thou  have  me  to  do? — 
Not  to  know,  to  hear,  to  believe,  to  talk  of.  Religion,  indeed,  ex- 
tends to  every  thing  :  but  every  thing  is  not  essential  to  it.  But 
practice  is.  If  ye  know  these  things,  happy  are  ye  if  you  do 
them.  Faith  without  works,  is  dead,  being  alone.  Though  a  man 
say,  he  hath  faith,  and  hath  not  w^orks ;  can  faith  save  him  ?  Eve- 
ry part  of  the  truth,  as  it  is  in  Jesus,  has  a  bearing  upon  the  heart, 
and  the  life,  of  the  receiver  ;  and  is  according  to  godliness. 

It  is  impartial  in  its  desire — Lord,  lohat  wilt  thou  have  me  to 
do  ?  I  do  not  prescribe.  I  do  not  select.  I  do  not  prefer.  Thy 
pleasure,  alone,  I  ask  to  know^,  and  am  resolved  to  follow — 
Speak,  Lord,  for  thy  servant  heareth.  True  obedience  is  com- 
patible with  defects ;  but  not  with  partialities.  If  a  man  regards 
some  things,  and  not  others,  in  religion;  those  he  regards,  he 
regards  from  some  other  motive  than  the  will  of  God :  for  this 


138  SEPTEMBER  16. 

would  lead  him  to  regard  the  one  as  well  as  the  otlier  -,  seeing 
they  are  all  enjoined  by  the  very  same  authority.  He  that  offends 
in  one  point,  is  guilty  of  all ;  not  m  the  act,  but  in  the  principle 
i.  e.  he  violates  the  authority  of  the  whole.  For  he  that  saith,  For- 
sake not  the  assembling  of  yourselves  together,  said  also,  Enter 
into  thy  closet.  If,  tlierefore,  you  engage  in  public  worship,  and 
never  retire  for  devotion,  you  are  an  offender.  He  that  said.  Do 
not  commit  adultery,  said  also,  Do  not  kill :  now  if  thou  commit 
no  adultery,  yet,  if  thou  kill,  thou  art  become  a  transgressor  of 
the  law.  We  never  can  truly  obey,  therefore,  unless  we  can  say, 
with  David,  I  esteem  ail  thy  commandments  concerning  all  things 
to  be  right ;  and  I  hate  every  false  way. 


September  1G. — "  Lord  what  wilt  thou  have  me  to  do  ?" — Acts,  ix,  6. 

Before  we  yield  ourselves  to  any  one,  we  should  have  full  con- 
iidence  in  him  ;  and  the  confidence  should  be  founded  on  know- 
hidge.  To  no  fellow  creature  can  we  wholly  resign  ourselves, 
either  of  right  or  with  safety;  for  as  he  has  no  title  to  us,  so  we 
know  not  what  his  depravity  may  require  of  us.  We  owe  duties 
to  our  fellow  creatures  ;  and  to  many  of  them  ^ve  must  say,  W^hat 
wilt  thou  have  me  to  do  ?  Yet  we  must  obey  them  only  "in  the 
Lord."  But  his  authority  is  supreme.  He  has  infinite  claims  to 
my  implicit  homage. 

Five  principles  demand  and  more  than  justify  the  absolute 
surrender  of  myself  to  Him — saying,  Lord,  what  wilt  thou  have 
me  to  do  1 

First.  The  righteousness  and  excellency  of  his  requirements. 
Each  of  his  prohibitions  only  says,  Do  thyself  no  harm.  Each  of 
his  injunctions  is  an  order  to  be  wise,  and  rich,  and  noble,  and 
happy.  While  following  him,  my  understanding  never  blushes  5 
my  conscience  never  reproaches  me.  I  can  give  a  reason  for  my 
obedience,  as  well  as  my  hope.  His  will  is  always  a  reasonable 
service — His  work  is  honorable  and  glorious. 

Secondly.  The  relations  in  which  he  stands  to  his  people.  He 
is  their  Husband — He  is  their  Father— He  is  their  Master — He  is 
their  Sovereign — He  is  their  Maker — from  whom  they  have  de- 
rived all  they  have  and  are.  And  surely,  in  each  of  these,  it  be- 
comes them  to  ask,  "  Lord,  what  wilt  tlwu  have  me  to  do  ?" 

Thirdly.  His  greatness.  This  is  unsearchable.  He  is  Lord  of 
all.  All  the  angels  of  God  worship  him.  All  things  were  cre- 
ated by  him,  and  for  him :  and  he  is  before  all  things ;  and  by 
liim  all  things  consist.  His  greatness  is  necessary  to  the  illustra- 
tion of  his  goodness,  and  crowns  it  with  glory  and  honor.  What 
condescension  is  there,  where  there  is  no  dignity  ?  But  he  was  in 
the  form  of  God,  and  took  upon  him  the  form  of  a  servant— there 
was  the  stoop  !  He  was  rich,  and  for  our  sakes,  became  poor. 
There  was  the  grace  !  Greatness  alone  produces,  not  attachment, 
but  dread  and  aversion.  But,  while  he  has  all  power  in  heaven 
and  in  earth,  he  is  full  of  grace  and  truth— 

"Jlis  heart  is  made  of  tenderness;        |  "  His  bowels  melt  with  love." 


SEPTEMBER  16.  139 

Therefore,  fourthly,  the  obligations  he  has  laid  us  under  by  his 
kindness.  What  are  the  obligations  any  of  our  fellow  creatures 
have  laid  us  under  ?  What  have  they  done  for  us  ?  suffered  for 
us  ?  How  few,  how  inconsiderable,  how  unexpensive,  how  unat- 
tended with  any  thing  like  sacrifice  and  self-denial,  have  their 
acts  of  favor  been  !  But  he,  without  our  desert,  and  against  the 
greatest  demerit,  remembered  us  in  our  low  estate  ;  and,  in  his 
love  and  pity,  redeemed  us.  And  how  ?  He  was  made  a  curse 
for  us.  He  bore  our  sins  in  his  own  body  on  the  tree.  By  his 
Etripes  we  are  healed.  Where  does  he  stand  ?  how  does  he  ap 
pear  ?  when  he  says,  "  My  son,  give  me  thy  heart  V 

'*  See  from  his  head,  his  hands,  his  feet,   I  "  Did  e'er  such  love  and  sorrow  meet, 
"  Sorrow  and  love  flow  uiingled  down;  |      *'  Or  thorns  compose  so  rich  a  crown  ?" 

And  can  we  wonder  at  the  result  ? 

<'  Were  the  whole  reabn  of  nature  mine,    I      "  Love  so  amazing,  so  divine, 

"  That  were  a  present  far  too  small  j       j  "  Demands  my  soul,  my  life,  ray  all." 

No  legal  process  ever  produced  this  surrender.  The  display  of 
terror  and  mere  authority  never  made  one  cordial  convert  to  any 
cause.  Would  you  be  induced  to  love  another,  by  his  command- 
ing you  to  do  so,  and  threatening  you,  if  you'  do  not  ?  No  ;  but 
by  a  display  of  love— love  begets  love.  And  we  love  Him,  be- 
cause he  first  loved  us— at  the  Cross  we  are  effectually  wooed  and 
won— there  we  are  drawn,  and  there  we  are  bound  with  cords  of 
a  man  and  the  bands  of  love. 

Lastly.  His  engagement  to  reward  our  devotedness  to  hira. 
Christians  are  not  mercenary :  but  they  cannot  serve  him  for 
nought.  The  recompense  must  be  of  grace,  and  not  of  works— 
so  much  the  better  is  it  for  their  hope  :  for  if  it  is  to  be  measured 
and  judged  of  now,  not  accarding  to  their  doings,  but  his  own 
abundant  mercy,  which  is  to  be  displayed  in  it.  Hence  will  he 
say  at  last,  with  regard  to  those  poor  performances  over  which 
they  have  blushed  and  wept,  "  Well  done,  good  and  faithful  ser- 
vant ;  enter  thou  into  the  joy  of  thy  Lord."  But  he  is  not  un- 
righteous to  forget  their  work  of  faith  and  labor  of  love,  now. 
In  keeping  his  commandments,  there  is  great  reward,  'oreat 
peace  have  they  that  love  his  law ;  and  nothing  shall  offend  them. 
He  is  the  best  of  masters.  He  furnishes  them  with  ability  for 
their  work.  He  lays  no  more  upon  his  servants  than  he  enables 
them  to  bear.  He  will  comfort  them  in  affliction.  He  will  not 
east  them  off  in  old  age.  He  will  remember  the  kindness  of  their 
youth.  When  heart  and  flesh  fail,  he  M-ill  be  the  strength  of  their 
heart,  and  their  portion  for  ever.  And  at  death,  receive  them  to 
himself :  that  where  he  is,  there  they  may  be  also.  Sinners  talk 
of  the  pleasures  of  sin  ;  but  they  never  commend  them  at  last. 
The  people  of  the  world  boast  of  its  amusements  and  delights  * 
but  they  never  speak  well  of  it  at  parting.  In  everv  season,  in 
every  condition,  however  trying,  the  Christian  can  "say,  Thou 
hast  dealt  well  with  thy  servant,  O  Lord. 

"  Then  Peter  said,  Lo,  we  have  left  all,  and  followed  the^e.  And 
he  said  unto  them.  Verily  I  say  unto  you,  There  is  no  man  that 
hath  left  house,  or  parents,  or  brethren,  or  wife,  or  child  ren  for 


140  SEPTEMBER  17. 

the  kingdom  of  God's  sake,  who  shall  not  receive  manifold  more 
in  this  present  time,  and  in  the  world  to  come  life  everlasting." 


September  17. — "  Notwithstanding,  lest  we  should  offend  them  go  thon 
to  the  sea,  and  cast  a  hoolc,  and  take  up  the  fish  that  first  cometh  up ;  and 
when  thou  hast  opened  his  mouth,  thou  shalt  find  a  piece  of  money  :  that 
take,  and  give  unto  them  for  me  and  thee." — Matthew,  xvii,  U7. 

In  the  midst  of  this  supernatural  scene,  a  sanction  is  thus  given 
by  our  Savior  to  the  use  of  means.  The  supply  was,  in  its  source, 
preparation,  and  announcement,  miraculous  ;  yet  Peter,  who  is 
to  receive  it  as  a  favor,  is  to  procure  it  by  his  instrumentality. 
The  peculiar  nature  of  the  instance  only  renders  it  the  more  con- 
clusive ;  for  if  our  Lord  would  not  dispense  with  the  use  of  means 
in  an  extraordinary  case,  surely  he  will  not  dispense  with  it  in  an 
ordinary  one.  Some  good,  but  not  very  wise  people,  seem  to 
think  that  instrumentality  detracts  from  the  divine  glory  ;  and 
that  God  is  honored  more  by  acting  iw-mediately.  But  instru- 
mentality supposes  and  requires  agency ;  and  the  means  them- 
selves are  always  the  Lord's  own,  and  he  gives  them  their  success. 
His  producing  an  effect  by  various  concurrences  and  co-operations, 
displays  more  of  his  perfections,  and  gives  more  opportunity  to  ob- 
serve them,  than  his  causing  a  result  by  an  instant  volition. 

Here  was  something  which  Peter  could  do,  and  something  which 
he  could  not  do.  He  could  not  replenish  the  fish  with  the  money, 
or  make  it  swim  in  the  direction  of  his  bait ;  but  he  could  procure 
the  bait,  and  throw  in  the  hook,  and  in  the  most  likely  place  ;  and 
stand,  and  watch.  Why  does  not  the  Lord  dispense  with  all  this^ 
and  cause  the  fish  to  spring  on  shore,  and  appear  at  once  upon 
Peter's  table?  Because  he  would  not  sanction  indolence.  Be- 
cause he  would  render  even  his  miracles  moral,  as  vrell  as  marvel- 
lous. Because  his  exertions  were  not  a  mere  parade  of  power, 
but  a  display  of  wisdom  and  goodness— meeting  indigence,  re- 
lieving weakness,  confirming  faith  :  but  not  encouraging  folly 
and  presmnption— teaching  us  to  trust— but  forbidding  us  to 
tempt  him. 

In  like  manner,  there  is  always  something  which  we  cannot  do ; 
and  something  which  we  can  do— but  the  evil  is,  that  we  com- 
monly derive  from  the  former,  excuses  for  our  neglect  of  the 
latter  ;  and  so  God's  agency  becomes  a  reason  for  our  inactivity, 
instead  of  exciting  our  diligence— perfectly  contrary  to  the  mean- 
ing of  the  apostle,  when  he  says,  "  AVork  out  your  salvation  with 
fear  and  trembling,  for  it  is  God  which  workcth  in  3^ou  to  will 
and  to  do  of  his  good  pleasure."  In  natural  things  we  are  v/iscr. 
Can  the  husbandman  produce  an  ear  of  corn  ?  He  knows  it  is 
perfectly  impossible.  But  he  can  manure,  and  plough,  and  sov.- ; 
and  in  the  use  of  these  he  expects  the  divine  efliciency — but  neve?^ 
in  the  neglect  of  them.  No  man  can  quicken  his  own  soul.  But 
there  are  means  which  are  designed  and  adapted  to  serve  us  ;  and 
we  can  pray,  "  Come,  thou  north  Avind,  and  blow,  thou  south." 
It  is  thus  that  religion  possesses  the  evidence  of  analogy ;  and  in 
the  God  of  grace  we  see  the  God  of  nature.     He  feeds  the  fowls 


SEPTEMBER  18.  141 

01  the  air,  not  by  putting  it  into  their  mouths,  but  by  furnishing 
provision  ;  and  giving  them  wings,  and  eyes,  and  feet,  and  beaks, 
to  find  and  make  it  their  own — "  That  thou  givest  them,  they 
gather."  And  thics  "he  satisfies  the  desire  of  every  living 
thing."  He  could  warm  us  without  the  fire,  and  sustain  us  without 
food — but  we  know  what  would  be  the  consequence  were  we  to 
disregard  these,  under  a  notion  of  honoring  him  by  a  dependence 
on  his  agency. 

Though  the  effect  here  was  beyond  the  means,  yet  there  was 
an  adaptation  in  them.  Peter  was  a  fisherman ;  and  he  is  em- 
ployed in  his  own  line  •  and  his  fishing  was  not  only  the  condition 
of  the  result,  but  the  medium — and  comluced  to  it.  And  in  gene- 
ral we  may  observe,  that  while  the  insufficiency  of  the  means 
serves  to  display  the  power  of  God,  the  suitableness  of  them 
shows  his  wisdom.  And  such  a  suitableness  there  is.  A  pen 
cannot  write,  without  a  hand  to  use  it ;  yet  there  is  an  adaptation 
in  the  instrument  to  the  work,  which  is  not  the  case  with  a  ham- 
mer. Some  seem  to  use  the  means  of  grace  only  as  tests  of  their 
submission  to  the  divine  appointment — not  as  things  which  have 
a  real  tendency  even  in  themselves  to  do  them  good.  They  ex- 
pect the  divine  blessing  in  them,  but  not  by  them— ?.  e.  not  as  an 
effect  resulting  from  them  under  the  divine  influence — as  if,  in 
the  use  of  them,  they  were  planting  and  watering  pebbles,  which 
by  an  almighty  exertion,  could  be  made  to  yield  produce — instead 
of  using  them  as  a  man  sows  wheat,  and  looks  for  wheat  to  arise 
from  it — not  without  God,  but  by  God,  in  his  own  way.  Faith 
Cometh  by  hearing  ;  and  hearing  tends  to  produce  it,  by  informing 
and  convincing  the  mind.  The  same  may  be  said  of  a  religious 
education,  in  forming  the  moral  and  pious  ^character  of  the  child. 

Peter  did  well  not  to  disobey,  or  reason,  but  to  follow  implicitly 
the  divine  order;  fully  expecting  success.  And  he  was  not— 
could  not  be— disappointed.  And  thus  let  us  act  without  mur- 
muring or  disputing.  Let  us  use  the  means  which  he  has  pre- 
scribed, not  only  swayed  by  his  authority,  but  relying  on  his  pro- 
mise—that none  of  those  that  wait  for  him  shall  be  ashamed. 


Septf.mbfr  is.— "I  have  sent  forth  thy  prisoners  out  of  the  pit  v.hereiu 
is  no  water."— Zech.  ix,  11. 

Persons  may  be  prisoners,  as  felons,  as  robbers,  as  dcibtors,  as 
captives  taken  in  war.  The  character^  of  the  subjects  of  divine 
grace,  by  nature,  involved  all  these. 

A  pit  wherein  there  is  no  water,  is  a  situation  expressive  of 
destitution,  wretchedness,  and  danger.  There  the  victim  has  no 
thing  to  reheve  his  wants;  nothing  to  quench  his  raging  thirst. 
He  cannot  live  in  it ;  he  cannot  escape  from  it— he  is  ready  to 
perish.  Such  was  Joseph's  pit,  and  Jeremiah's  dungeon.  In  such 
a  condition  the  Lord  finds  his  people. 

But  he  does  not  leave  them  there.  He  always  produces  a  change 
in  their  favor.  If  they  are  in  darkness  he  calls  them  into  his 
marvellous  light.  If  they  are  far  off,  he  brings  them  nigh.  If 
they  are  prisoners  in  a  pit  wherein  there  is  no  water— he  sends 


142  SEPTEMBER  19. 

them  out  of  it.  In  his  love  and  pity  he  redeems  them,  and  makes 
them  free  indeed. 

The  work  is  entirely  his  own  ;  and  the  principle  cannot  be 
mistaken.  How  mnvorihy  were  they  of  his  notice !  How  great 
the  evil  from  which  they  have  been  rescued !  How  infinite  the 
blessedness  resulting  from  it.  And  after  such  a  deliverance  as 
this,  shall  they  again  break  his  commandments  ?  A  soul  redeem- 
ed, demands  a  life  of  praise.  Let  my  people  go,  that  they  may 
serve  me.  What  has  he  sent  them  out  of  their  bondage  to  do  ? 
but  to  go  and  tell  sinners  such  as  they  themselves  once  were,  that 
with  the  Lord  there  is  mercy,  and  Mith  him  plenteous  redemption ! 
but  to  show  forth  his  praise  ;  and  acknowledge  by  the  grace  of 
Cod  they  are  what  they  are  ?  but  to  walk  in  newness  of  life :  to 
run  in  the  way  of  his  commandments :  to  return  and  come  to 
Zion  with  songs  and  everlasting  joy  upon  their  heads  ? 

And  can  this  be  a  task?  Did  Zechariah  think  so  when  he  sung 
and  prayed — "  That  he  would  grant  unto  us,  that  we  being  deliver- 
ed out  of  the  hand  of  our  enemies,  might  serve  him  without  fear ; 
in  holiness,  and  righteousness  before  him  all  the  days  of  our  lives?" 


September  19. — "  Then  shall  we  know,  if  we  follow  on  to  know  the  Lord." 

Hosea,  vi,  3. 

"Whether  we  consider  these  words  as  an  excitation  and  an  en- 
couragement addressed  by  the  godly  to  each  other,  or  to  their  own 
souls,  they  remind  us  of  an  important  aim  ;  a  necessary  duty ; 
and  an  assured  privilege. 

— The  aim  is  "  to  know  the  Lord."  For  the  soul  to  be  without 
knowledge  it  is  not  good.  All  the  operations  of  the  Spirit  are  begun 
and  carried  on  in  the  renewing  of  the  mind,  rsothing  can  be 
moral  or  religious  in  our  dispositions  and  actions,  that  is  not 
founded  in  knowledge ;  because  it  must  be  destitute  of  principle 
and  motive ;  and  the  Lord  looketh  at  the  heart.  Real  repentance 
must  arise  from  proper  views  of  the  evil  of  sin,  in  connexion  with 
the  cross  of  Christ — "They  shall  look  upon  him  w^hom  they 
pierced,  and  shall  mourn  for  him."  Even  faith  is  impossible, 
without  knowledge — "  For  how  can  they  believe  in  him  of  whom 
they  have  not  heard?"  But  what  says  the  Savior?  "  This  is 
life  eternal,  that  they  know  Thee,  the  only  true  God ;  and  Jesus 
Christ,  whom  thou  hast  sent."  This  declaration  not  only  decides 
the  importance  of  this  knowledge,  but  also  the  nature  of  it.  It  is 
not  a  philosophical  knowledge  of  God,  as  an  almighty  being,  the 
maker  and  upholder  of  all  things  ;  or  even  a  knowledge  of  him 
as  holy  in  all  his  ways,  and  righteous  in  all  his  works.  Such 
vieMS  of  him  alone,  must,  on  the  mind  of  a  sinner,  gender  dread 
and  aversion.  The  grand  thing  in  the  restoration  of  a  fallen  and 
guilty  creature,  is  to  know  that  he  is  reconcilable  ;  that  he  is  wil- 
ling, even  now,  to  become  our  friend  ;  and  has  already  given  un- 
deniable proof  that  he  is  waiting  to  be  gracious,  and  is  exalted  to 
have  mercy  upon  him.  And  all  this  is  only  to  be  seen  in  the 
Only  Begotten  of  the  Father,  who  has  declared  him.  God  in  na- 
ture, is  God  above  me :  God  in  providence,  is  God  beyond  me ; 


SEPTEMBER  19.  143 

God  in  law,  is  God  against  me  ;  but  God  in  Christ,  is  God  for  me, 
and  with  me.  Neither  is  this  knowledge  of  him,  a  merely  specu- 
lative acquaintance  with  him  ;  such  as  men  may  possess,  who  be- 
hold, and  wonder,  and  perish.  There  is  a  great  ditference  between 
the  decisions  of  the  judgment,  and  the  bias  of  the  will ;  between 
the  convictions  of  the  conscience,  and  the  submission  and  acqui- 
escence of  the  heart—'-  With  the  heart  man  beheveth  unto  right- 
eousness''—" I  v.ill  give  them  a  heart  to  know  me"—"  He  hath 
shined  in  our  heart,  to  give  us  the  light  of  the  knowledge  of  the 
glory  of  God  in  the  face  of  Jesus  Christ." 

Connected  with  this  there  is  a  necessary  duty.  It  is  "  to  follow 
on"  to  know  the  Lord. 

—This  takes  in  the  practice  of  v/hat  we  already  know.  To 
what  purpose  would  it  be  for  God  to  afford  light  to  be  neglected? 
It  would  only  increase  their  sin  and  their  condemaiation.  "  Who- 
soever hath,  to  him  shall  be  given,  and  he  shall  have  more  abun- 
dance ;  but  whosoever  hath  not,  from  him  shall  be  taken  away 
even  that  he  hath."  And  we  see  this  constantly  exemphfied, 
\Vlien  men  love  not  to  retain  God  in  their  knowledge,  it  is  their 
interest  to  see  things  less  clearly ;  and  so  they  part  with  one 
truth  after  another,  as  it  becomes  troublesome;  till  God  gives 
them  up  to  strong  delusion  to  believe  a  lie.  While  those  who  do 
his  will,  know  of  the  doctrine  :  advancing  toward  the  light,  they 
get  more  into  its  shining ;  and  as  far  as  they  have  already°attained, 
walking  by  the  same  rule,  and  minding  the  same  thing,  if  in  any 
thmg  else  they  be  otherwise  minded,  God  reveals  even  this  unto 
them, 

—It  also  includes  diligence  in  the  use  of  appointed  means :  such 
as  reading  the  scriptures,  and  hearing  the  word  preached,  and 
meditation,  and  "  walking  v/ith  wise  men,"  and  above  all,  prayer 
to  the  Father  of  lights,  according  to  the  promise,  "  If  any  of  you 
lack  wisdom,  let  him  ask  of  God,  that  giveth  to  all  men  liberally 
and  upbraideth  not;  and  it  shall  be  given  him."  "If  thou  criest 
after  knowledge,  and  liftest  up  thy  voice  for  understanding ;  if 
thou  seekest  her  as  silver,  and  searchest  for  her  as  for  hid  trea- 
sures ;  then  shalt  thou  understand  the  fear  of  the  Loi-d.  and  find 
the  knowledge  of  God." 

—It  must  also  mean  perseverance  in  this  course.  "  Blessed  is 
the  man  that  heareth  me,  watching  daily  at  my  gates,  waiting  at 
the  posts  of  my  doors."  Here  is  not  only  watching,  but  waitmg. 
Some  run  well;  and  are  hindered.  But  we  are  to  run  vvith  pa- 
tience the  race  that  is  set  before  us  ;  and  by  patient  continuance 
in  well  domg,  to  seek  for  glory,  honor,  and  immortality. 

—Nor  shall  this  be  in  rahu  "  Then  shall  we  know,  if  v/e  follow 
on  to  know  the  Lord."  The  privilege  is  as  sure  as  the  word  of 
God,  confirmed  by  his  faithfulness,  and  all  history,  and  all  expe- 
rience, can  make  it.  And  if  probability  will  actuate  a  man  to 
engage  in  an  enterprise,  and  continue  in  a  series  of  exertions  and 
sacrifices,  how  much  more  should  actual  certaintv  !  Let  there- 
fore, this  full  assurance  of  hope  excite  and  influence  us  in  two  cases 

The  first  is  with  regard  to  ourselves.  The  way  of  the  Lord  is 
strength  tc  the  upright.     Keep  his  way  ;  and  your  path  shall  be 

18* 


144  SEPTEMBER  20. 

as  the  shining  light,  that  shineth  more  and  more  unto  the  perfect 
day.  Your  perplexities  shall  be  solved  ;  your  doubts  removed ; 
your  fears  subdued.  Crooked  things  shall  be  made  straight,  and 
rough  places  plain.  You  shall  know  more  of  liim  in  his  word, 
providence,  and  grace :  and  more  of  him  as  the  strength  of  your 
heart,  and  your  portion  for  ever. 

The  second  regards  others.  Be  not  impatient  if  they  cannot 
embrace  all  your  religious  views  at  once  ;  and  are  amazed  at  some 
parts  of  your  experience.  In  grace,  as  well  as  in  nature,  there 
must  be  infancy  before  manhood.  Though  now  tlieir  acquaint- 
ance with  divine  things  be  small,  and  they  only  see  men  as  trees 
walking,  the  Enlightener  will  put  his  hand  a  second  time  to  the 
work,  and  they  shall  see  clearly.  If  their  heart  be  broken  otT  from 
sin  and  the  world ;  and  they  are  asking  the  way  to  Zion,  with 
thdr  faces  thitherward — they  shall  not  err  therein.  "  Who  hath 
despised  the  day  of  small  things  ?" 

September  20. — "  In  him  is  no  sin." — 1  John,  iii,  5. 

— No  sin  original.  David  said,  I  was  shapen  in  iniquity,  and  in 
sin  did  my  mother  conceive  me.  The  same  may  be  said  by  every 
individual  of  the  human  race.  Our  Savior  was  truly  a  man — But 
to  secure  him,  in  tlie  participation  of  our  nature  from  pollution, 
behold  a  new  thing  in  the  earth  !  He  is  made  only  of  woman  ;  a 
virgin  conceives  and  bears  a  son ;  and  that  holy  thing  which  is 
born  of  her,  is  called  the  Son  of  God.  His  people  are  holy  by 
renovation  ;  he  was  so  by  nature.  Even  when  sanctified,  they 
feel  within  them  a  conflict ;  the  flesh  and  the  spirit  oppose  each 
other,  and  they  cannot  do  the  things  that  they  would.  But  he 
had  no  warfare  of  this  kind.  He  could  not  say,  I  find  then  a  law, 
that,  when  I  would  do  good,  evil  was  present  Mdth  me.  All 
his  senses,  and  appetites,  and  passions,  moved  in  obedience  to 
reason,  and  in  unison  with  the  will  of  God. 

Hence  there  was  in  him  no  sin  actual.  In  proof  of  this  the  tes- 
timony of  his  friends  maybe  deemed  partial,  though  they  had  the 
best  opportunities  of  knowing  him :  and  they  all  gloried  in  the 
avowal,  that  he  did  no  sin,  neither  was  guile  found  in  his  mouth. 
But  hear  the  multitude— He  hath  done  all  things  well.  Hear  the 
dying  thief — This  man  hath  done  nothing  amiss.  Hear  Pilate 
who  judicially  examined  him — I  find  no  fault  in  this  man:  I  am 
pure  from  the  blood  of  that  just  man.  Hear  Judas,  the  domestic 
spy,  after  three  years  of  intimacy  with  him — I  have  betrayed  in- 
nocent blood.  No  one  ever  had  more  keen  or  malicious  observers, 
especially  in  the  Pharisees,  whom  he  had  exasperated  to  fury,  by 
laying  open  their  pious  wickedness  to  the  people.  But  he  chal- 
lenged every  adversary — AVhich  of  you  convinceth  me  of  sin  ?  If 
there  be  any  tiling  in  us  susceptible  of  evil  influence,  Satan  will  be 
sure  to  find  it;  for  he  has  a  bait  suited  to  every  disposition— but 
the  Prince  of  this  world  came  and  had  nothing  in  him.  He  struck 
the  sparks,  but  there  was  no  tinder.  Events,  whether  prosperous 
or  painful,  are  severe  trials  ;  and  if  there  be  mud  at  the  bottom, 
the  waves  will  cast  up  mire  and  dirt — But  he  was  in  all  points 
tempted  like  as  we  are,  yet  without  sin.     He  was  made  under  the 


SEPTEMBER  20.  145 

the  law  ;  and  this  law  is  so  spiritual,  that  the  holiest  of  men.  when 
they  have  compared  themselves  with  it,  have  always  prayed, 
Enter  not  into  judgment  with  thy  servant,  O  Lord  ;  for  in  thy 
sight  no  flesh  living  shall  be  justified.  But  even  this  law  had 
nothing  to  complain  of  in  him ;  it  found,  in  principle  ajid  in 
practice,  all  the  obedience  it  required.  And  how  was  he  viewed 
by  him  who  is  greater  than  the  heart,  and  knoweth  all  things ! 
He  always  did  the  things  that  pleased  the  Father. 

— The  fact,  therefore,  is  undeniable.  But  whence  this  excep- 
tion ?  How  came  this  one  man  alone  to  have  no  sin  in  him,  while; 
as  to  the  myriads  of  the  human  race  beside,  they  are  all  gone  out 
of  the  way  ;  there  is  none  righteous,  no,  not  one  !  It  can  only  be 
accounted  for  upon  the  admission  that  he  was  the  Lord  from 
heaven ;  the  Holy  one  of  God  ;  the  Word  made  flesh ;  the  only 
begotten  of  the  Father — full  of  grace  and  truth ;  who  received  not 
the  Spirit  by  measure ;  in  whom  dwelt  all  the  fullness  of  the 
Godhead  bodily. 

This  is  not  an  unimportant  decision.  The  innocency  of  his 
character  affects  the  credibility  of  his  mission  and  his  doctrine. 
A  being  in  whom  was  no  sin  could  not  have  been  a  deceiver ;  bnt 
he  constantly  declared  that  he  came  forth  from  God  ;  that  he  came 
to  seek  and  to  save  that  which  was  lost ;  that  he  would  cast  out 
none  that  came  to  him.     Lord,  I  believe,  help  thcu  mine  unbelief. 

It  serves  to  evince  the  naturae  of  his  suffering  and  death.  He 
had  no  sin  of  his  own,  and  therefore  if  he  died  not  for  the  sins  of 
others,  he  died  without  any  reference  to  sin  at  all.  And  where  is 
the  God  of  judgment  ?  That  be  far  from  him  to  slay  the  righteous 
with  the  wicked.  No  one  ever  suffered  under  his  government 
absolutely  innocent ;  but  either  as  personally  or  relatively  guilty; 
bearing  his  own  desert,  or  the  desert  of  others.  But  in  him  was 
no  sin — yet  he  was  esteemed  stricken,  smitten  of  God,  and  af- 
flicted. And  so  he  was — "  But  he  was  wounded  for  our  transgres- 
sions, he  was  bruised  for  our  iniquities  ;  the  chastisement  of  our 
peace  was  upon  him,  and  with  his  stripes  we  are  healed." 

But  without  this,  he  could  not  have  been  qualified  for  his  work. 
He  had  immediately  to  approach  Infinite  Purity.  His  sacrifice 
would  not  have  been  accepted,  unless  he  had  oflTered  himself  with- 
out spot  to  God.  Such  a  High  Priest  became  us,  who  was  harm- 
less, holy,  undefiled,  and  separate  from  sinners,  and  who  needed 
not  to  suffer  for  his  own  sins,  dying  only  for  those  of  others, 

— What  a  character  is  here  !  others  are  lovely,  but  he  is  altoge- 
ther lovely.  And  see  what  humanity  can  become,  and  will  be- 
come, in  all  his  followers.  For  they  are  predestinated  to  be 
conformed  to  him.  The  spirits  of  just  men  will  be  made  perfect ; 
and  though  they  will  be  re-embodied,  their  bodies  \vill  have  no  seed 
of  corruption  in  them  :  for  they  also  will  jio4,  be  derived,  but  pro- 
duced. They  could  not  have  full  communion  with  hmi,  without 
complete  likeness  to  him— But  this  we  know,  that  when  he  shall 
appear,  we  shall  be  like  him  for  we  shall  see  him  as  he  is.  '-And 
every  man  that  hath  this  hope  in  him  purifieth  himself,  even  as  he 
is  pure." 


146  SEPTEMBER  21. 

September  21. — ''My  presence  shall  go  with  thee,  and  I  will  give  the* 
rest." — Exodus,  xxxiii,  14. 

This  exceeding  great  and  precious  promise  belongs  to  the  Chris- 
tian, as  well  as  to  Moses.  What  is  he  authorised  to  expect  from  it  ? 

My  presence  shall  go  with  thee  to  guide  ihee,  and  I  will  give 
thee  rest  from  ferplexity.  How  miserable  would  a  man  be  in 
travelling,  if  his  journey  were  important,  and  yet  he  was  igno- 
rant of  the  way,  and  every  moment  liable  to  err !  In  this  case 
nothing  could  relieve  him  so  much  as  a  guide  who  was  willing 
to  go  with  him,  and  able  to  show  him  the  course  he  should  always 
take.  And  his  satisfaction  would  be  in  proportion  to  the  confi- 
dence he  reposed  in  the  disposition  and  capacity  of  his  leader. 
Nothing  can  equal  the  importance  of  the  journey  we  are  taking  ; 
life  or  death,  salvation  or  perdition,  depends  upon  the  issue ;  and 
"  the  way  of  man  is  not  in  himself ;  it  is  not  in  man  that  walketh 
to  direct  his  steps."  If  left  to  himself,  he  will  err  at  every  step, 
and  in  the  greatness  of  his  folly  go  for  ever  astray.  The  Chris- 
tian feels  this,  and  therefore  prays,  '•  Lead  me  in  thy  truth,  and 
guide  me,  for  thou  art  the  God  of  my  salvation  ;  on  thee  do  I  -wait 
all  the  day."  And  does  God  disregard  his  cry '?  •'  Thus  saith  the 
Lord,  thy  Redeemer,  the  Holy  One  of  Israel,  I  am  the  Lord  thy 
God  which  teacheth  thee  to  profit ;  which  leadeth  thee  by  the 
way  that  thou  shouldest  go."  This  extends  to  doctrine,  to  expe- 
rience, to  all  his  temporal  concerns.  He  is  not  indeed  to  ]ook  for 
miracles,  but  he  is  under  the  conduct  of  God :  and  he  has  given 
no  promise  but  can  be,  and  shall  be  fulfilled.  When  the  Jews 
were  marching  to  Canaan,  they  had  a  pathless  desert  to  go 
through  :  but  they  were  free  from  all  perplexity,  because  they 
had  a  fiery,  cloudy  pillar,  to  regulate  all  their  movements.  We 
have  the  same.  For  "  this  God  is  our  God  for  ever  and  ever  :  he 
will  be  our  guide  even  unto  death." 

My  presence  shall  go  with  thee,  to  guard  thee,  and  I  will  give 
thee  rest  from  apprehension.  A  Christian  has  not  only  a  pilgrim- 
age, but  a  warfare  to  accomplish.  No  sooner  has  he  set  his  face 
Zion-ward,  than  he  has  reason  to  exclaim,  "  Lord,  how  are  they 
increased  that  trouble  me  !  Many  there  be  which  rise  up  against 
me ;  many  there  be  that  say  of  my  soul.  There  is  no  help  for 
him  in  God."  And  what  wonder  if,  while  without  are  fightings, 
within  are  fears?  And  how  is  he  to  rise  above  them?  He  knows 
that,  if  left  to  himself,  he  must  perish  long  before  he  reaches  that 
better  country.  But  he  is  not  alone.  There  is  One  at  his  right 
hand,  who  says,  '*  Abide  with  me;  for  he  that  seeketh  thy  hfe, 
seeketh  my  hfe  ;  but  with  me  thou  shalt  be  in  safeguard. '^At 
the  sound  of  this,  his  mind  is  relieved,  his  confidence  rises,  and 
he  sings,  "  The  Lord  is  my  light  and  my  salvation  ;  whom  shall 
I  fear  ?  The  Lord  is  the  strength  of  my  life !  of  whom  shall  I 
be  afraid  ?" 

"  A  Friend  aud  Helper  so  divine  I  "  He  makes  the  glorious  vict'ry  mine, 

"Does  my  weak  courage  raise;        |  "  And  his  sliail  bo  the  praise." 

My  presence  shall  go  with  thee,  to  provide  for  thee,  and  I  wiU 
give  thee  rest  from  anxiety.    The  manna  was  not  to  be  hoarded, 


SEPTEMBER  21.  147 

but  gathered  daily  :  and  we  are  to  feel  our  constant  dependence 
upon  God  for  the  supply  of  the  Spirit  of  Jesus  Christ.  And  is 
this  trying  ?  Could  we  wish  it  to  be  otherwise  ? 

"  Though  in  ourselves  we  have  no  stock,      I      "  The  door  flies  opeu  when  we  knock, 
*'  The  Lord  is  nigh  to  save  :  •  "And  'tis  but  ask  and  have." 

"  They  that  wait  upon  the  Lord  shall  renew  their  strength."  "  My 
grace  is  sufficient  for  thee."'  What  more  can  we  desire  ?  When 
we  have  trusted  in  God  for  the  soul,  it  migiit  be  imagined  easy  to 
trust  in  him  for  the  body.  But  temporal  things  are  sensible,  and 
near,  and  pressing  ;  and  some  cases  would  be  enough  to  awaken 
all  their  forebodings  ;  but  he  has  said,  "  I  will  never  leave  thee 
nor  forsake  thee."  "  Fear  the  Lord,  ye  his  saints  ;  for  there  is  no 
want  to  them  that  fear  him.  The  young  lions  do  lack  and  suffer 
hunger ;  but  they  that  seek  the  Lord  shall  not  want  any  good 
thing."   Jehovah-jireh  !  The  Lord  will  provide. 

My  presence  shall  go  with  thee,  to  comfort  thee,  and  I  will  give 
thee  rest  from  sorrow.  However  you  may  be  stripped,  you  shall 
not  be  destitute  of  consolation  ;  though  the  fig  tree  shall  not 
blossom,  nor  fruit  be  in  the  vine — you  shall  rejoice  in  the  Lord, 
and  joy  in  tlie  God  of  your  salvation.  His  presence  is  a  substi- 
tute for  any  creature  ;  it  more  than  repairs  every  loss.  Some  leave 
lis  from  rottenness  of  principle  ;  some  from  infirmity,  rather 
than  depravity.  Death  abridges  our  circles.  Who  can  look  back 
over  a  few  j'ears,  and  not  exclaim,  "  Lover  and  friend  hast  thou 
put  far  from  me,  and  mine  acquaintance  into  darkness  ?"  Yet  if 
the  lamps  be  extinguished,  the  sun  continues.  If  the  streams 
fail,  M-e  have  the  fountain.  Are  the  consolations  of  God  small 
with  thee  ?  In  the  multitude  of  thy  thoughts  within  thee,  do  not 
his  comforts  delight  thy  soul  ? 

But  there  is  an  event  that  must  take  place.  Oh  !  when  I  shall 
gather  up  my  feet  into  the  bed,  and  turn  my  face  to  the  wall- 
then,  all  creatures  withdrawn,  and  flesh  and  heart  failing— Oh  ! 
what  can  support  me  in  the  prospect,  and,  above  all,  in  the 
reality  ?  Be  of  good  courage.  He  who  is  with  thee  in  the  wilder- 
ness, will  be  with  thee  at  the  swellings  of  Jordan,  and  open  a 
way  through  the  flood,  and  give  thee  a  dr}'  shod  passage  over,  into 
the  land  flowing  with  milk  and  honey.  He  who  has  been  with 
thee  in  hfe,  will  be  still  more  with  thee  in  death.  And  therefore 
you  may  boldly  say,  with  one  before  you,  "  Yea,  though  I  walk 
through  the  valley  of  the  shadow  of  death,  I  will  fear  no  evil,  for 
thou  art  with  me ;  thy  rod  and  thy  staff,  they  comfort  me." 

From  this  hour  let  me  never  forget  this  blessed  promise.  "  My 
presence  shall  go  with  thee  ;  and  I  will  give  thee  rest."  Let  me 
believe  it  with  a  faith  unfeigned.  Let  me  ascertain  my  title  to  it. 
Let  me  plead  it  before  the  throne  of  grace.  Let  me  apply  it  m 
my  perplexities,  and  apprehensions,  and  anxieties,  and  sorrows. 
Let  me  bind  it  about  my  neck,  and  write  it  upon  the  table  of  my 
heart— that  when  I  go,  it  may  lead  me ;  when  T  sleep,  it  shall 
keep  me  ;  and  when  I  awake,  it  may  talk  with  me.     Amen. 


148  SEPTEMBER  22. 

Skptkmber  22, — "  Thy  Maker  is  thine  husband." — Isaiah,  liv,  5. 

The  relation  in  which  God  stands  to  us  must  be  all-important. 
If  we  are  his  people,  he  is  related  to  us,  not  only  as  the  God  of 
nature  and  providence,  but  as  the  God  of  grace.  This  spiritual 
connexion  is  held  forth  under  various  forms — none  of  which  is 
more  common,  simple,  or  well  known,  than  the  marriage  union. 

The  marriage  union  is  honorable  in  all.  It  is  exemplified  in  the 
larger  part  of  the  human  race.  It  was  establislied  in  paradise, 
wliere  it  was  not  good  for  man  to  be  alone  ;  and  in  commendation 
of  it  our  Savior  wrought  his  first  miracle.  But  applied  to  God 
and  us,  it  is  a  metaphor  ;  and  therefore  to  be  soberly  explained. 
For  while  we  are  not  to  overlook  the  wisdom  and  kindness  of  the 
Holy  Ghost  in  meeting  our  weakness  of  apprehension,  we  are  not 
to  press  every  circumstance  of  the  comparison  into  an  article  of 
allusion.  The  relation  into  which  God  enters  with  his  people,  is 
analogous  to  that  which  subsists  between  the  husband  and  the 
wife.     This  could  be  easily  explained  and  understood. 

But  let  us  take  the  reality  of  the  connexion  itself  to  show  us 
tliree  things.  First.  The  condescension  and  goodness  of  God. 
Nothing  will  bear  a  comparison  with  it.  Consider  what  He  is  ; 
his  independence,  his  greatness,  and  his  glory.  And  view  them 
in  their  unworthiness,  lowness,  vileness.  How  w^onderful  that  He 
should  thus  magnify  them — and  set  his  heart  upon  them  !  They 
had  neither  birth,  nor  relations,  nor  wealth,  nor  wisdom,  to  re- 
commend them.  It  cannot,  indeed,  be  denied  that  they  are  dis- 
tinguished by  all  these  attributes  now  :  but  this  is  the  consequence 
of  the  relation,  and  not  the  cause  of  it.  "  Since  thou  hast  been 
precious  in  my  sight,  thou  hast  been  honorable,  and  I  have  loved 
thee." 

Secondly.  7'he  privilege  of  believers.  Blessed  are  the  people 
who  are  in  such  a  case ;  yea,  happy  is  the  people  whose  God  is 
the  Lord.  They  have  one,  in  the  nearest  of  all  relations  to  them, 
who  is  love  itself;  and  will  bear  with  their  infirmities,  and  in  all 
their  afRictions  be  afflicted — who  is  infinitely  wise,  and  knows 
their  frame,  and  will  never  mistake  their  welfare — who  is  almighty, 
and  able  to  defend  them  from  every  danger,  and  to  make  all 
things  work  together  for  their  good — who  is  faithfulness  and 
truth,  and  Avill  never  leave  them  nor  forsake  them — who  lives 
for  ever,  and  renders  the  union  eternal  and  indissolvable. 

Thirdly.  Their  duty.  They  must  mind  their  husband's  concerns. 
They  must  regard  properly  his  relations.  They  must  obey  him — 
the  wife  promises  this  in  marriage ;  and  the  apostle  enjoins  it : 
Wives,  submit  yourselves  unto  your  own  husbands.  He  extends 
it  to  every  thing  ;  but  this  must  be  qualified  with  one  condition — 
every  thing  reasonable  and  righteous.  Vashti  refused  Ahasuerus, 
when  he  sent  for  her  to  corne  and  exhibit  herself  before  a  compa- 
ny of  intoxicated  lords  and  officers,  in  violation  of  all  decency, 
and  the  laws  of  veiled  concealment  in  which  women  then  lived  ; 
and  we  justify  her  disobedience.  But,  with  regard  to  us,  the  will 
of  God  is  absolute,  not  only  because  he  has  a  propriety  in  us 
which  one  creature  can  never  have  in  another,  but  because  all  his 


SEPTEMBER  23.  1  (9 

commandments  are  right.  The  wife  is  required  to  reverence  her 
husband.  This  must  be  a  hard  saying  in  some  cases,  seeing  there 
are  sometimes  so  few  materials  to  excite  veneration  in  the  head 
of  the  wife — But  this  should  have  been  thought  of  before  j  and 
persons  should  not  voluntarily  contract  relations,  the  duties  of 
which  they  cannot  perform,  and  dare  not  neglect.  But  God's  ex- 
cellencies are  infinite.  It  is  delightful  to  give  him  the  glory  that 
is  due  to  his  holy  name.  The  wife,  also,  must  be  faithful  to  her 
husband :  "  She  is  for  him,  and  not  for  another,"  And  we  are 
only  the  Lord's.  There  is  such  a  thing  as  spiritual  adultery  ;  to 
avoid  which  we  are  to  keep  ourselves  from  idols.  Milton's  wife 
departed  home  again;  but  she  returned  and  humbled  herself,  and 
was  re-admitted  to  favor.  But  here  is  the  duty  of  the  church — 
"Hearken,  O  daughter,  and  consider,  and  incline  thine  ear;  for- 
get also  thine  own  people,  and  thy  father's  house ;  so  shall  the 
King  greatly  desire  thy  beauty  ;  for  he  is  thy  Lord ;  and  worship 
thou  him.' 


September  23. — "  I  beseech  Euodias,  and  beseech  Syntyche,  that  they  be 
of  the  same  mind  in  the  Lord.  And  T  entreat  thee  also,  true  yoke-fellow, 
help  those  women  which  labored  with  me  in  the  Gospel,  with  Clement  also, 
a?ia  with  other  my  fellow-laborers,  whose  names  are  in  the  book  of  life.  Re- 
joice in  the  Lord  alway  ;  and  again  I  say,  Rejoice." — Philippians,  iv,  2 — 4. 

The  apostle  much  valued  and  commended  the  Philippian  con- 
verts. He  here  calls  them — his  "brethren;"  his  "  dearly  beloved ;" 
"  and  longed  for  ;"  his  "joy  and  crown."  Many  people  disU'ess 
and  disgrace  their  ministers  ;  but  these  yielded  Paul  both  com- 
fort and  honor.  He  does  not,  however,  deem  them  above  the 
need  of  exhortation ;  yet,  though  he  might  have  been  bold  to 
enjoin  what  was  convenient,  for  love's  sake  he  beseeches  and  en- 
treats.    The  subject  is  threefold. 

First.  Unanimity  and  concord.  This  regards  a  particular  in- 
stance of  disagreement  in  the  church.  "  I  beseech  Euodias,  and 
beseech  Syntyche,  that  they  be  of  the  same  mind  in  the  Lord." 
Here  were  two  women,  obviously  of  some  note,  who  were  at  va- 
riance. We  are  not  informed  whether  the  ground  of  difference 
was  civil  or  religious.  Perhaps  it  was  owing  to  a  tale  bearer ;  for  a 
lale  bearer  separateth  true  friends.  Perhaps  it  was  a  mere  trifle  in 
the  outset.  In  our  mistakes,  prejudices,  passions,  and  infirmities,  the 
enemy  of  souls  always  finds  materials  for  exciting  dislike  and  con- 
tention. Perhaps  they  were  both  to  blame — this  is  commonly  the 
case  ;  and  therefore  the  Scripture  says,  forgiving  one  another.  The 
feelings  of  females  are  quick  ;  and  their  imaginations  too  often  give 
importance  to  a  real  or  supposed  offence.  And  two  such  indivi- 
duals at  variance,  may  draw  in  others,  form  parties,  and  embroil  a 
wliole  church.  When  this  is  the  case,  their  own  edification  is  at 
an  end  ;  and  from  others  is  driven  that  union  of  soul  which  is  ne- 
cessary to  give  efficacy  to  social  prayer,  when  we  meet  together 
in  one  place,  with  one  accord,  waiting  for  the  promise  of  the  Fa- 
ther. The  apostle,  therefore,  would  not  that  Euodias  and  Syn- 
tyche should  oppose,  or  keep  shy  of  each  other ;  but  composing 
their  difference,  keep  the  peace,  and  live  in  love.     The  Savior  is 


150  SEPTEMBER  23. 

tlie  Lamb  of  God  ;  and  if  we  have  the  mhid  that  was  in  iiim,  we 
shall  display  ''■  the  meekness  and  gentleness  of  Jesus  Christ."  The 
Holy  Ghost  descended  upon  the  Head,  and  enters  his  followers, 
as  a  dove  :  and 

"  The  Spirit,  like  a  peaceful  dove, 

" Flies  from  tlie  realms  of  noise  and  strife; 
*  Why  sliould  we  vex  and  grieve  his  love, 

"  Who  seals  our  souls  for  heavenly  life  ? " 

— We  read  in  ecclesiastical  history  of  two  Christians  who  had 
quarrelled  in  the  morning;  but  in  the  evening  one  of  them  sent  a 
note  to  the  other — "  Brother,  the  sun  is  going  down" — referring  to 
the  apostle's  words,  "  Let  not  the  sun  go  down  upon  your  wrath" — 
and  the  hint  produced  reconciliation.  When  President  Edwards 
had  preached  one  of  his  first  sermons  after  the  remarkable  out- 
pouring of  the  Spirit  upon  his  labors,  he  observed  two  families, 
when  the  congregation  had  withdrawn,  remaining,  as  if  by  joint 
consent. — Upon  approaching  them,  he  found  they  had,  to  that 
day,  been  in  a  state  of  variance ;  but  owing  to  the  influence  they 
were  now  under,  they  could  not  depart  from  the  House  of  God 
till  they  were  reconciled. 

— Secondly.  Mutual  assistance.  "And  I  entreat  thee,  also, 
true  yoke-fellow,  help  those  women  which  labored  with  me  in  the 
Gospel,  with  Clement  also,  and  with  other  my  fellow  laborers, 
whose  names  are  in  the  book  of  life."  Some  have  imagined  that 
those  woman  here  alluded  to  were  Euodias  and  Syntyche.  If  it 
were  so,  we  should  learn  that  persons  who  have  been  betrayed  into 
improper  temper  and  conduct  in  a  partial  instance,  may  yet  have 
been  worthy  and  useful  characters  ;  and  they  are  not  to  be  reject- 
ed, but  restored,  in  the  spirit  of  meekness.  But  such  a  limitation 
is  unnecessary.  Whoever  these  females  were,  they  had  co-operated 
with  Paul  and  his  associates  in  the  ministry — not  in  public  preach- 
ing, for  this  our  apostle  had  expressly  forbidden  ;  but  in  various 
offices  suited  to  their  sex  and  condition ;  by  their  devotion,  and 
example,  and  conversation;  by  their  privately  instructing  the  ig- 
norant ;  by  their  bringing  up  children ;  washing  the  saints'  feet : 
attending  benevolent  institutions;  ministering  to  the  wants  of  the 
apostles.  All  who  wish  to  be  useful,  may  be  employed  without 
violating  any  of  the  decorums  of  life,  or  quitting  their  proper 
stations.  On  their  behalf,  Paul  addresses  his  "  true  j^oke-fellow." 
It  is  absurd  to  suppose  this  means,  as  some  have  thought,  Paul's 
wife.  For  it  seems  more  than  probable  that  he  never  was  married  : 
and  the  gender  of  the  adjective  here  used,  is  masculine.  Was  it 
the  jailor  ?  He  had  been  one  of  the  apostle's  first  converts  at 
Philippi ;  and  had  much  assisted  him  in  the  Gospel.  Or  was  it 
Epaphroditus?  But  he  was  not  at  this  time  at  Philippi.  Perhaps 
it  was  one  of  the  bishops  or  deacons  mentioned  in  the  be- 
ginning of  the  Epistle  ;  with  whom  Paul  had  been  peculiarly  con- 
nected in  travelling,  and  preaching.  Whoever  he  was,  he  was  to 
lielp  those  females  who  had  been  so  serviceable  to  Paul,  and  Cle- 
ment, and  their  comrades :  by  his  prayers  and  consolations,  and 
every  kind  of  attention  their  personal  or  relative,  temporal  or 
spiritual,  circumstances  would  require.     How  honorable  was  it 


SEPTEMBER  24.  151 

to  be  ihns  distinguished  and  recommended  by  the  apostle  I  Who 
was  ever  a  loser  by  any  thing  he  did  for  the  cause  of  the  Redeem- 
er ?  He  that  watereth  shall  be  watered  also.  God  is  not  un- 
righteous to  forget  the  work  of  faith  and  labor  of  love.  Where- 
soever the  Gospel  is  preached,  that  wiiich  these  women  did  shall 
be  told  for  a  memorial  of  them. 

Thirdly.  Constant  joy — "  Rejoice  in  the  Lord  alway :  and  again 
I  say,  rejoice."  Rejoicing  is  a  pleasing  exercise;  but  it  is  not  so 
easy  a  one.  In  a  vale  of  tears;  in  an  enemy's  country;  without, 
fightings;  within,  fears;  pressed  down  with  a  sense  of  unworthi- 
ness ;  burdened  with  infirmities  ;  wearied  with  a  body  of  sin  and 
death  :  what  wonder  if  we  hang  our  harp  on  the  willows  ?  oi,  at 
least,  that  we  cannot  always  sing  the  Lord's  song?  Yet  we  are 
enjoined  to  rejoice  "always."  We  are.  But  how?  In  what? 
In  whom  ?  In  the  world  ?  In  creatures  ?  In  ourselves  ?  Then 
would  it  indeed  be  impracticable.  But  it  is  "in  the  Lord."  And 
in  him  there  is  enough  at  all  times,  and  in  every  condition,  to  en 
courage  and  delight.  W"e  are  empty,  but  in  him  all  fullness  dwells. 
In  him  is  all  the  wisdom,  pardon,  righteousness,  strength,  and 
hope,  we  need.     His  grace  is  sufficient  for  us — He  is  an  infinite 

RESOURCE. 

Therefore  says  the  apostle — I  have  not  spoken  thoughtlessly — 
I  know  what  I  have  said  ;  and  why  I  have  said  it — I  know  that  "the 
thing  is  possible — And  I  know,  also,  that  it  is  proper — that  nothing 
becomes  a  Christian  more :  and  that  by  nothing  can  he  be  more 
useful — I  therefore  repeat  it — And  again  I  say  Rejoice. 


September  24. — "He  that  saitli  he  abideth  in  him,  ought  himself  also  so 
to  walk,  even  as  he  walked." — 1  John,  ii,  6. 

The  state  here  spoken  of,  is  abiding  in  Christ.  A  man's  say- 
ing he  is  thus  in  him,  is  done  two  ways.  The  one  is  to  himself — 
and  so  it  is  belief.  The  other  is  to  his  fellow-creatures — and  so  it 
is  profession.  The  rule  of  such  a  man's  life,  is  the  example  ot 
Christ — walking  as  he  icalked.  And  to  this  he  is  under  an  obliga- 
tion to  conform — He  ought  to  walk  even  as  he  walked.  The  ob- 
ligation is  fourfold. 

First.  He  ought  to  walk  even  as  he  walked,  from  a  principle  of 
evidence.  Deception  in  religious  concerns  is  not  only  possible, 
but  common ;  and  the  consequences,  if  the  delusion  continues, 
will  be  dreadful  Hence  we  should  be  anxious  to  know  "whether 
our  hope  is  any  thing  better  than  presumption;  or  our  safety  is 
any  thing  more  than  self-security.  If  from  self-confidence,'  we 
contemn  such  solicitude,  let  us  remember  that  the  Sacred  Writers 
command  us  not  to  be  high  minded,  but  fear  ;  and  to  examine  and 
prove,  whether  we  be  in  the  foith.  Tliere  are,  indeed,  many 
proofs  of  a  gracious  state :  and  there  are  some  of  a  more  experi- 
mental nature  to  Avhich  we  do  well  to  take  heed  :  but  none  Of  them 
can  afford  us  relief,  if  they  are  unaccompanied  by  an  imitation  of 
Christ.  "  Why  call  ye  me  Lord,  Lord,  and  do  not  the  things 
whicli  I  say?"    "If  any  man  have  not  the  spirit  of  Christ,  he  Is 


152  SEPTEMBER  24. 

none  of  his."     "He  that  is  joined  to  the  Lord  is  of  one  Spirit.-' 
"  If  any  man  be  in  Christ,  he  is  a  new  creature." 

Secondly ;  he  ought  to  walk  even  as  he  walked,  from  a  princi- 
ple of  consistency.  The  relations  and  conditions  in  which  we  are 
found  determine  the  propriety  of  our  conduct.  When  we  know 
what  a  man  is,  we  conclude  what  it  becomes  him  to  do.  A  stew- 
ard is  expected  to  be  found  faithful ;  and  dishonesty  draws  upon 
liim  censure  and  condemnation  from  all.  Every  one  is  sensible 
that  a  king  and  a  bishop  should  not  act  like  common  men  ;  but 
that  a  dignified  and  sacred  line  of  conduct  is  required  by  their 
rank  and  office.  Christians  are  kings  and  priests  unto  God  ;  and 
therefore  they  must  walk  worthy  of  the  vocation  wherewith  they 
are  called.  The  man  who  advances  peculiar  and  superior  claims 
to  any  thing,  has  no  reason,  no  right  to  complain,  if  he  be  judged 
by  his  pretensions.  He  who  wishes  to  pass  as  a  Christian,  avows 
himself  related  to  Christ ;  and  by  his  doctrine  and  character  he 
must  be  tried  :  he  ranks  himself  above  the  world,  and  challenges 
the  inquiry.  What  do  ye  more  than  others  ? 

Thirdly.  He  ought  to  walk  even  as  he  walked,  from  a  princi- 
ple of  usefulness.  He  will  thus  put  to  silence  the  ignorance  of 
foolish  men.  He  will  wipe  off  the  reproach  attached  to  the  Gos- 
pel. He  will  adorn  the  doctrine  of  God  our  Savior  in  all  things. 
He  will  be  the  means,  by  his  good  works  which  they  behold,  of 
inducing  those  that  are  without,  to  enter  the  way  everlasting.  No 
one  can  imagine  the  influence  and  efficiency  of  a  life  entirely 
Christian.  It  is  a  blessing  to  the  whole  neighborhood  in  which 
it  is  displayed.  It  is  like  a  dew  from  the  Lord,  and  as  showers 
upon  the  grass.  But  by  an  unworthy  and  unbecoming  conduct, 
a  professor  of  religion  can  destroy  much  good.  He  causes  the 
way  of  truth  tobe  evil  spoken  of.  He  hardens  transgressors.  He 
perplexes  the  weak.  He  grieves  the  strong.  He  opposes  and  dis- 
courages all  those  who  are  laboring  to  win  souls.  Wo  to  the 
world,  because  of  offences  ?  And  w^o  to  that  man  by  whom  the 
offence  cometh ! 

Fourthly.  He  ought  to  walk  even  as  He  walked,  from  a  princi- 
ple oi gi^atitude.  W'e  feel  and  acknowledge  the  kindnesses  shown 
us  by  our  fellovv^-creatures  ;  and,  in  consequence  of  it,  we  endea- 
vor to  meet  their  wishes,  and  to  avoid  whatever  pains  or  displeases 
them  :  for  actions  speak  louder  than  words.  What  has  not  Christ 
done  for  us  ?  See  his  condescension,  when,  in  the  form  of  God,  he 
took  upon  him  the  form  of  a  servant.  See  his  grace,  when  he  was 
rich,  and  for  our  sakes  he  becomes  poor.  See  him  in  the  mange  r, 
and  in  the  garden.  See  him  upon  the  cross,  dying  :  and  upon  the 
throne  reigning  for  us,  and  making  all  things  work  together  for 
our  good.  And  surely  w^e  shall  feel  that  a  peculiar,  a  supreme 
love  to  him  become  us.  And  how  are  we  to  show  it  1  Shall  we 
ever  grieve  his  Holy  Spirit?  Shall  we  not  ask,  Lord,  what  wilt 
thou  have  me  to  do  ?  Shall  we  not  pray,  "  Let  the  words  of  my 
mouth,  and  the  meditation  of  my  heart,  be  acceptable  in  thy  sight, 
O  Lord,  my  strength  and  my  Redeemer?"  He  that  hath  my  com- 
mandments and  keepeth  them,  he  it  is  that  loveth  me.  He  thai 
offereth  praise,  glorifieth  jue  j  and  to  him  that  ordereth  his  con- 


SEPTEMBER  25.  153 

versation  aright,  will  I  show  the  salvation  of  God.  Upon  which, 
Philip  Henry  observes,  Thanksgiving  is  well,  but  thanksliving  is 
better. 

If  we  walk  like  him  now,  we  shall  walk  like  him  hereafter.  It 
is  his  own  promise — "  Thou  hast  a  few  names  even  in  Sardis, 
which  have  not  defiled  their  garments ;  and  they  shall  walk  with 
for  they  are  worthy." 


Skptember  25. — "  I  will  hasten  ray  escape  from  the  windy  storm  and  tem- 
pest.*'— Psalra  Iv,  8. 

Such  was  the  language  of  David — And  it  may  be  the  language 
of  any  other  good  man  in  the  depth  of  distress.  But  is  it  allowa- 
ble and  proper  ?  There  is  no  perfection  here ;  and  there  is  nothing 
concerning  which  we  should  indulge  more  tenderness  of  censure, 
than  hasty  expressions,  uttered  under  the  pressure  of  pain  or  grief. 
Perhaps  it  was  to  prevent  our  severity  here,  that  the  cases  of  Job 
and  Jeremiah  are  recorded,  both  of  whom,  though  eminent  in 
piety,  cursed  the  day  of  their  birth.  The  Scripture  is  not  harsh 
upon  them  ;  and  it  is  observable,  that  when  James  refers  to  one  of 
these  bitterly  complaining  sufferers,  he  only  says,  "  Ye  have  heard 
of  the  patience  of  Job."  They  who  have  never  been  in  a  state  of 
peculiar  distress,  know  little  of  the  feelings  of  human  nature  under 
it.  But  there  are  others  who  can  respond  to  the  invitation  of 
sympathy,  "  Pity  me,  pity  me,  O  ye  my  friends,  for  the  hand  of 
God  hath  touched  me  !"  And  the  Father  of  mercies  knows  our 
frame,  and  remembers  that  we  are  dust.  We  are  not  required 
to  choose  suffering  for  its  own  sake  ;  or  to  be  indifferent  to  ease 
and  deliverance.  Our  Savior  himself  had  not  that  fortitude 
which  mocks  at  pain  ;  but  that  which  he  deeply  felt,  and  yet  sub- 
mitted. With  strong  cryings  and  tears  he  prayed,  "  Father,  if  it 
be  possible,  let  this  cup  pass  from  me  :  nevertheless,  not  my  will, 
but  thine  be  done." 

But  what  allow^s  of  excuse,  truth  does  not  require  us  to  com- 
mend. It  was  his  infirmity  that  induced  David  to  long  for 
death  to  hasten  his  escape  from  the  stormy  wind  and  tempest : 
and  an  old  writer  tells  us,  it  would  have  been  more  honorable  for 
him  to  have  asked  for  the  strength  of  an  ox,  to  bear  his  trials,  than 
for  the  wings  of  a  dove,  to  flee  from  them.  Is  not  such  language 
unworthy  and  ungrateful  ?  Should  we  overlook  and  forget  all  our 
comforts  '?  Haoe  not  these  been  great  and  numerous  ?  And  did  we 
then  long  to  flee  aM-ay  ?  Yea,  are  they  not  many  and  various,  even 
Tioia?  And  shall  we  only  dwell  on  the  dark  side  ?  Let  us  examine 
again  ;  and  let  truth  and  thankfulness  stand  by  the  v/hile.  And 
may  they  not  yet  be  many  and  great  ?  Afflictions  are  not  immuta- 
ble dispensations.  What  changes  often  take  place,  to  the  sur- 
prise, as  well  as  joy,  of  desponding  sufferers  ? 

*'  The  T.ord  can  change  the  darkest  skies:      I      "Make  drops  of  sacred  sorrow  rise 
*'  Can  give  us  day  for  uight :  1  "  To  rivers  of  delight." 

And  is  there  not  unbelief  in  the  case  ?  You  are  afraid  of  all 
your  sorrows ;  and  not  only  of  their  continuance  and  increase 
but  of  their  mfluence  and  effects.     You  dread  lest  you  should  not 


154  SEPTEMBER  25. 

bear  them  properly,  so  as  to  glorify  God  ;  but"  sink  in  the  day  of 
adversity,  and— sin  too.  Yet,  O  thou  of  little  faith  !  wherefore 
dost  thou  doubt  ?  Is  not  lie  able  to  preserve,  and  support,  and 
comfort  thee  ?  And  has  he  not  engaged  to  do  it  ?  Has  he  not 
said,  I  will  never  leave  thee,  nor  forsake  thee  ?  "  Vv  hen  thou  pass- 
est  through  the  waters,  I  will  be  with  thee  ;  and  through  the  ri- 
vers, they  shall  not  overflow  thee  ;  when  thou  walkest  through 
the  fire,  thou  shalt  not  be  burnt :  neither  shall  the  flame  i'iidie 
upon  thee."  And  has  not  his  conduct  always  accorded  with 
this  assurance,  both  with  regard  to  others,  and  with  regard  to 
yourselves  ? 

"  Did  ever  trouble  yet  befall,  I  "  And  has  he  not  HJs  promise  past, 

"  And  He  refuse  to  hear  thy  call  ?  |  •'  That  thou  shalt  overcome  at  last  ?" 

More  than  once  you  have  been  appalled  in  the  prospect  of  a  trial ; 
but  when  the  evil  day  came,  there  came  with  it  mercy  and  grace 
to  help  in  time  of  need.  Perhaps  you  even  gloried  in  tribu- 
lation— and  you  would  not  refuse  to  pass  through  some  of  those 
distressing  exercises  again,  to  enjoy  the  same  peace  and  comfort. 

Is  there  not  much  ignorance  and  inconsideration  in  this  impa- 
tience ?  How  do  you  know  that  it  is  better  to  escape  from  these 
troubles  than  to  bear  them  ?  Not  one  of  them  has  befallen  you  by 
chance ;  and  may  you  not  infer  the  righteousness  of  them  all, 
from  their  very  Author  ?  Is  not  his  work  perfect,  and  his  ways 
judgment  ?  He  doth  all  things  well.  Does  he  detain  you  in  dis- 
tress because  he  does  not  love  you  ?  Yea,  he  loved  you  with  an 
everlasting  love,  and  withheld  not  his  own  Son  from  you.  You 
may  therefore  entirely,  confide  in  him,  assured  that  if  he  does 
not  release  you,  it  is  because  he  waits  to  be  gracious  ;  and  also 
equally  assured,  that  blessed  are  all  they  that  wait  for  him — for 
it  is  good  for  a  man,  not  only  to  hope,  but  quietly  wait  for  the 
salvation  of  the  Lord. 

First.  Your  own  welfare  may  require  the  process.  The  Savior 
was  made  perfect  through  suffering ;  and  the  character  of  every 
Christian  is  more  formed  and  improved  from  his  afflictions,  than 
his  enjoyments.  What  would  some  of  you  have  lost,  had  you 
fled  away  before  such  a  trying  dispensation  enriched  your  faith 
and  hope  I  How  much  of  your  happiness  in  heaven  will  arise 
from  a  review  of  your  present  conflicts  on  earth  !  The  \'ery  trial 
of  your  faith  is  precious  ;  and  the  crown  of  life  is  promised,  not 
to  him  that  escapes,  but  to  him  that  endureth  temptation.  Afflic- 
tions arc  heavenly  agents,  and  work  out  for  you  a  far  more  ex- 
ceeding and  eternal  weight  of  glory. 

i  Secondly.  The  welfare  of  others  may  require  it  also.  We  are 
detained  here  to  be  useful ;  and  we  are  often  most  useful  in  our 
trials.  Nothing  strikes  like  facts.  The  passive  graces  are  the  most 
impressive.  They  are  better  than  a  thousand  sern;ons— better,  to 
arrest  the  careless,  to  instruct  the  ignorant,  to  encourage  the  timid, 
to  comfort  the  desponding.  It  was  well  Bunyan  did  not  escape 
from  the  prison  at  Bedford,  or  we  should  not  have  had  his  Pil- 
grim's Progress  and  his  Holy  War.  Paul  was  a  prisoner,  and 
knew  that  to  depart  and  be  with  Christ  was  far  better ;  neverthe- 
iessj  because  it  was  more  needful  for  the  Philippians,  he  -was  wil- 


SEPTEMBER  26.  155 

ling  to  abide  in  the  flesh,  and  acquiesced  in  the  adjournment  of 
his  deliverance  and  bliss.  And  here  you  also  may  be  wanted. 
Perhaps  you  have  a  venerable  motlier,  and  are  required  to  rock 
the  cradle  of  her  age,  who  rocked  the  cradle  of  your  infancy. 
Perhaps  you  are  a  parent,  and  a  rising  family  is  dependent  on 
your  care,  instructed  by  your  wisdom,  edified  by  your  example. 
\Ve  are  all  placed  in  circumstances  where  we  may  prove  a  bless- 
ing ;  and  this  is  our  only  opportunity.  We  may  glorify  God  in 
heaven ;  but  not  in  the  same  way  as  now — not  by  submission, 
patience,  and  self-denial.  This  is  an  advantage  we  have  above 
tlie  glorified.  They  cannot  exercise  candor,  and  forgive  injuries, 
and  relieve  distress,  and  save  souls.  Life  is  ours,  as  well  as  death. 
Therefore,  all  the  days  of  our  appointed  time  let  us  wait,  till  our 
chanse  comes. 


September  26, — "  And  he  brought  him  to  Jesus." — John,  i,  42. 

These  are  few  words  ;  but  they  are  very  instructive  and  im- 
proving.    "VVe  may  ask  three  questions. 

To  whom  was  he  brought  ?  "  He  brought  him  to  JesiisP  To 
whom  should  he  have  been  brought,  but  unto  him  ?  He  had  the 
words  of  eternal  life.  In  vain  would  he  have  been  brought  to  the 
princes  of  the  world  ;  to  the  philosophers  of  antiquity  ;  to  the 
moralists  of  the  age  ;  to  the  scribes  and  Pharisees  ;  to  Moses  ;  to 
the  law.  Moses  wrote  of  him  ;  and  the  law  was  a  school  master 
to  bring  men  to  Christ,  that  they  might  be  justified  by  the  faith 
of  Christ,  and  not  by  the  deeds  of  the  law.  To  him,  says  Isaiah, 
shall  men  come.  To  him,  said  the  dying  Jacob,  shall  the  gather- 
ing of  the  people  be.  There  alone  they  can  find  the  wisdom  they 
need  ;  the  pardon  they  need  ;  the  peace  they  need  ;  the  strength 
they  need.  In  him  they  are  blessed  with  all  spiritual  blessings 
ill  heavenly  places — neither  is  there  salvation  in  any  other. 

Who  was  brought  ?  It  was  Simon  Peter — '•  He  brought  him  to 
Jesus."  He  is  a  character  frequently  and  largely  noticed  in  the 
sacred  history.  For,  in  consequence  of  this  introduction,  he  be- 
came, not  only  a  disciple  of  Jesus,  but  a  preacher  of  the  Gospel, 
and  an  apostle  ;  and,  from  the  low  occupation  of  a  fisherman,  he 
was  made  a  fisher  of  men  j  and,  by  one  cast  of  his  net,  he  gained 
three  thousand  souls.  Let  us  endeavor  to  bring  men  to  the  Sa- 
vior, remembering  that  we  know  not  what  he  will  do,  not  only  in 
them,  but  for  them,  and  by  them.  While  he  saves  them,  he  may 
also  employ  and  dignify  them.  However  unlikely  they  at  present 
appear,  Ave  may  by-and-by  observe  them,  with' jo}ful  surprise, 
and  adoring  gratitude,  not  only  as  Christians,  but  as  ministers  in 
his  church,  and  extensively  serving  their  generation  according  to 
the  will  of  God.  Whatever  condition  they  may  fill,  or  office  they 
may  discharge,  they  will  be,  must  be  useful.  Like  their  father 
Abraham,  they  will  be  not  only  blessed,  but  blessings.  In  con- 
verting one,  we  do  good  to  many.  "Who  ever  went  to  heaven  alone  ? 

We  may  also  ask — icho  brought  him  ?  It  was  Andrew — "  He 
brought  him  to  Jesus."  Andrew  had  been  for  some  little  time 
M'ith  Jesus  himself;  and  he  immediately  evinces  the  influence  of 


156  SEPTEMBER  26. 

the  intercourse  on  liis  own  mind,  by  his  concern  to  bring  others 
to  the  same  Savior.  And  there  is  nothing  peculiar  in  this  ?  They 
who  have  seen  his  glory,  will  be  sure  to  proclaim  his  worth. 
They  that  have  tasted  that  the  Lord  is  gracious  themselves,  will, 
be  always  constrained  to  invite  others — O  taste  and  see  that  the 
Lord  is  good:  blessed  is  the  man  that  tr-usteth  in  him.  And  they 
always  speak  of  him  best  who  speak  from  experience. 

Andrew  was  not  only  acquainted  with  Jesus,  but  he  was  also 
related  to  Peter.  He  first  find  eth  his  own  brother  Simon,  and  saitk 
unto  him —  We  have  found  the  Messias.  The  expression  intimates 
that  he  also  prevailed  upon  others,  but  that  he  began  with  him. 
His  finding  \nm.  first,  might  have  been  accidental ;  but  it  is  much 
more  probable  that  it  was  by  design.  He  thought,  and  he  thoughv 
justly,  that  his  own  brother  had,  though  not  an  exclusive,  yet  a 
prior  claim  to  his  attention,  and  therefore,  while  many  lead  their 
friends  and  relations,  their  own  flesh  and  blood,  into  the  haunts 
of  dissipation,  the  counsel  of  the  ungodly,  the  way  of  sinners,  the 
seat  of  the  scornful,  and  so  bring  them  to  the  Devil ;  Andrew  in- 
stantly performed  toward  Simon,  his  own  brother,  a  brother's 
part — And  he  brought  him  to  Jesus. 

Let  us  not  forget  this.  We  are  to  disregard  none  of  our  fellow- 
creatures  ;  but  surely  those  who  are  connected  with  us  by  the 
ties  of  friendship  and  of  nature,  have  the  first  right  to  our  solici- 
tude. How  is  it  possible  for  us  to  think  of  them,  and  not  exclaim 
with  Esther,  in  the  dread  of  a  more  tremendous  perdition — How 
can  I  bear  to  see  the  destruction  of  my  kindred  ?  In  endeavoring 
to  do  good  to  these,  we  have  also  greater  opportunities  and  advan- 
tages, by  reason  of  our  influence,  and  ease  of  access.  Let,  then, 
Grace  sanctify  and  engage  in  her  service,  all  the  force  and  endear- 
ment of  natural  affection.  Let  the  pious  sister  pray  for,  and  plead 
with  an  irreligious  brother.  Let  the  godly  wife  strive  to  save  her 
own  husband.  Let  the  husband  allure  to  accompany  him,  the 
desire  of  his  eyes.  And  oh  !  let  parents  awaken,  and  blend  their 
anxieties  and  efforts,  to  bring  to  Jesus  their  children.  "When 
Moses  lifted  up  the  serpent  in  the  wilderness,  all  the  wounded 
were  to  obtain  cure  by  looking.  But  children  were  bitten,  as  well 
as  men  and  women.  Had  we  been  there,  we  should  have  seen 
many  a  father  leading  along  his  little  daughter  to  a  place  of  vision  ; 
and  many  a  mother,  pressing  near  with  her  infant  son  in  her  arm, 
and  pointing  his  eyes  to  catch  the  shining  remedy.  So  has  the  Son 
of  Man  been  lifted  up,  that  whosoever  believcth  on  him  should  not 
perish,  but  have  everlasting  life — and  the  young  need  him  ;  and 
the  sooner  they  are  brought  to  him  the  better.  The  sooner  will 
they  be  prevented  from  injuring  society  :  the  sooner  will  they 
enter  on  a  course  of  usefulness,  during  which  they  will  scatter  a 
thousand  blessings.  If  we  do  good  to  an  old  man,  it  is  all-im- 
portant to  himself;  but  then  it  goes  off*  with  him.  Whereas,  the 
good  communicated  to  a  child,  is  not  only  valuable  personally 
but  relatively.  It  descends  from  him,  and  is  spread  by  him,  as 
he  rises  up  and  multiplies  in  life :  and  the  result  of  the  whole 
cannot  be  estimated. 

And  if  we  bring  them  to  him,  will  he  reject  or  despise  them^ 


SEPTEMBER  27.  157 

Let  his  command  determine  this — "  Feed  my  lambs.''  Let  his 
conduct  decide  it — "  And  they  brought  young  children  to  him 
that  he  should  touch  them.  And  his  disciples  rebuked  those  that 
brought  them.  But  when  Jesus  saw  it,  he  was  much  displeased, 
and  said  unto  them ;  Suffer  the  little  children  to  come  unto  me, 
and  forbid  them  not ;  for  of  such  is  the  kingdom  of  God.  And 
he  took  them  up  in  his  arms,  put  his  hands  upon  them,  and  bless- 
ed them." 

Let  those  that  have  children,  and  let  those  that  are  children, 
think  of  this,  and  be  encouraged. 

"  A  flower,  whea  oflFereJ  in  the  bud,  |  "  Is  no  vain  sacrifice." 

Another  flower  thus  offered,  can  never  arrive  at  perfection.  It 
must  wither  and  die.  But  this  flower  shall  live  and  blossom  as  a 
rose.  The  Redeemer  will  put  it  into  his  bosom  ;  and  the  fra- 
grance shall  spread  through  the  Church  below,  and  Temple  above. 


September  27. — "And  he  brought  him  to  Jesus." — John,  i,  43. 

What  Andrew  here  did  with  Simon,  we  are  to  do  with  our 
fellow  creatures — We  are  to  bring  them  to  Jesus. 

But  can  men  be  brought  to  him  now  7  Did  he  not  say,  I  am  no 
more  in  the  M'orld  ?  How  happy  M'ere  they  who  lived  when  he 
was  on  earth  !  They  could  repair  to  him  in  every  trouble,  and  tell 
him  every  distress.  Ye  benevolent  neighbors  !  you  could  carry 
the  paralytic,  and  place  him  beneath  the  very  eye  of  Mercy.  You 
anxious  father  !  you  could  go  to  him,  and  say,  "  Sir,  come  down 
ere  my  child  die."  You,  Martha  and  Mary,  as  soon  as  Lazarus 
was  afflicted,  you  could  send  to  him,  saying,  "  Lord,  behold,  he 
v/hom  thou  lovest  is  sick."  And  cannot  you,  my  dear  readers, 
cannot  you  apprise  him  of  your  desire  or  your  grief  ?  Have  not 
you,  at  your  disposal,  a  messenger,  that  you  can  dispatch  to  him 
in  a  moment,  in  the  twinkling  of  an  eye  ?  "  While  they  call,  I  will 
answer  ;  and  when  they  speak,  I  will  hear."  And  has'he  not  said, 
Lo  !  I  am  with  you  always,  even  unto  the  end  of  the  world  ?  and 
wherever  two  or  three  are  gathered  together  in  my  name,  there 
am  I  in  the  midst  of  you  ?  If  these  words  be  true,  he  can  be,  he 
must  be,  he  is,  with  his  ministers  and  people  now.  Though  no 
longer  visible,  he  is  accessible.  We  may  apprehend  him  as  to  his 
essential  presence,  by  which  he  fills  heaven" and  earth.  We  may 
apprehend  him  also,  as  to  his  peculiar  presence,  by  which  he  is 
nigh  to  them  that  are  of  a  broken  heart,  and  saveth  such  as  be  of 
a  contrite  spirit.  He  is  to  be  found  in  the  Scriptures.  In  his 
House.  At  his  Table.  On  his  Throne.  In  the  garden  and  the 
field— 

"  Where'er  we  seek  him  he  is  found,         |         "  And  every  place  is  holy  g^round  " 

But  can  we  bring  souls  to  him  ?  Not  efficiently.  This  is  the 
work  of  God  only.  "  No  man  can  come  unto  me,  except  the  Fa- 
ther^hath  sent  me  draw  him."  And  the  sooner  we  are  convinced 
of  this,  the  better.  We  shall  then  make  all  our  attempts  in  de- 
dendence  on  the  agency  of  his  Spirit :  and  thus  honoring  him, 


158  SEPTEMBER  27. 

he  will  honor  us.  But  we  may  do  this  instrumentally.  For  God 
makes  use  of  means  :  and  he  employs  men  ;  and  employs  them 
not  only  to  do  good  to  their  fellow  creatures  temporally,  but 
spiritually— Not  only  to  relieve  their  bodies,  but  to  save  their 
souls.  And  various  and  many  are  the  ways  in  which  we  may 
thus  bring  men  to  Jesus.  We  may  do  it  by  intercession  :  for  he 
hears  prayers  for  others,  as  well  as  for  ourselves.  We  may  do  it 
by  the  influence  of  example.  Nothing  speaks  so  loud  as  the  silent 
eloquence  of  a  holy,  consistent,  and  lovely  life.  By  this,  M'ives 
may  win  their  husbands  without  the  word  ;  and  servants  may 
adorn  the  doctrine  of  God  our  Savior  in  all  things.  By  this,  all 
may  be  useful.  All  cannot  be  learned ;  all  cannot  be  rich  ;  but  all 
may  be  exemplary.  We  may  do  it  by  instruction.  Thus  Andrew 
brought  Peter — We  have  found,  says  he,  the  Messias.  And  thus 
the  woman  of  Samaria  brought  her  neighbors,  saying.  Come,  see 
a  man  that  told  me  all  that  ever  I  did  ;  is  not  this  the  Christ  ?  By 
a  word  fitly  spoken — a  letter — an  invitation  to  hear  the  Gospel — 
the  commendation  of  a  good  book — the  diffusion  of  the  Bible — the 
sending  forth  missionaries — the  supporting  of  ministers,  whose 
office  it  is  to  turn  men  from  darkness  to  light.  By  all  these,  and 
many  more,  we  may  be  the  means  of  introducing  souls  to  Jesus. 
But  why  should  we  be  concerned  to  bring  them  ?  Four  things 
should  make  us  alive  to  this  work.  First.  To  feel  a  concern  for 
it,  is  an  evidence  of  grace.  There  cannot  be  a  better.  Indeed, 
every  other  evidence  is  fallacious  without  this:  and  this  is  always 
to  be  found  in  a  real  Christian.  For  however  he  may  walk  in 
darkness,  as  to  a  knowledge  of  his  own  interest  in  divine  things, 
and  draw  the  conclusion  that  he  has  no  part  nor  lot  in  the  matter ; 
he  never  is  insensible  and  indifferent  to  the  success  of  the  Gospel 
and  the  salvation  of  souls.  This  makes  the  eye  sparkle  upon 
whose  lid  hangs  the  shadow  of  death.  Secondly.  To  attempt 
it  is  a  duty.  A  duty  that  cannot  be  declined,  without  the 
greatest  guilt.  A  duty  arising  from  the  relation  in  which  we 
stand  to  our  fellow-men,  as  bone  of  our  bone,  and  flesh  of  our 
flesh,  A  duty  enforced  by  the  will  of  God,  clearly  made  known 
in  the  injunction,  As  we  have  opportunity,  let  us. do  good  unto 
all  men — for  what  good  can  equal  this?  Thirdly.  To  accomplish 
it,  is  the  most  glorious  enterprise.  What  is  the  rescue  of  a  whole 
nation  from  civil  bondage,  compared  with  the  deliverance  of  one 
soul  from  the  power  of  darkness,  and  translating  it  into  the  king- 
dom of  God's  dear  Son  !  Can  a  trifle  throw  heaven  into  ecstacy  ! 
But  there  is  joy  in  the  presence  of  the  angels  of  God  over  one 
sinner  that  repenteth.  The  work,  therefore,  is  its  own  motive  ; 
its  success  is  its  own  recompense.  And  so  the  apostle  deemed  it : 
*'  If  a  man  err  from  the  truth,  and  one  convert  him,  let  him 
know  that  he  which  converteth  a  sinner  from  the  error  of  his 
ways,  shall  save  a  soul  from  death,  and  shall  hide  a  multitude  of 
sins."  Fourthly.  To  fail  in  it  is  no  disgrace.  Yea,  failure  here 
is  infinitely  more  honorable  than  success  in  any  other  enterprise. 
But  wise  and  good  efforts  are  never  in  vain.  If  they  are  useless  as 
to  the  direct  object,  they  do  good  collaterally.  If  they  relieve  not 
the  beneficiary,  they  bless  the  benefactor.     His  prayers  and  endea- 


SEPTEMBER  28.  159 

vors  reluru  not  void  into  his  own  bosom.  We  arc  a  sweet  savor 
of  Christ,  not  only  in  them  that  are  saved,  bnt  in  them  that  also 
perish.  The  promise  is  not  made  to  success — for  this  does  not 
belong  to  us  ;  but  to  exertion.  "  Be  thou  faithful  unto  death,  and 
I  will  give  thee  a  crown  of  life." 

But  Avhile  we  endeavor  to  bring  others  to  Jesus,  let  us  see  to  It 
that  we  have  come  to  him  ourselves.  It  is  awful  to  think  of  being 
the  instruments  of  his  grace,  while  we  are  not  the  subjects — 


Great  King  of  grace !  my  heart  subdue ;  I 
"  I  would  be  led  in  triumph  too  : 


A  willing  captive  to  my  Lord, 
"And  sing  the  victories  of  his  word. 


Septembek  2G. — "  The  precious  sons  of  Zioa,  comparable  to  fine  gold, 
hov/  are  they  esteemed  as  eartheu  pitchers  the  work  of  the  hands  of  the 
potter  ?" — Lamentations,  iv,  2, 

Such  is  the  difference  between  the  judgment  of  God  and  the 
.spirit  of  the  world,  concerning  tlie  precious  sons  of  Zion.  In  the 
estimation  of  God,  (and  his  judgment  is  always  according  to  truth,) 
they  are  comparable  to  gold,  yea,  fine  gold.  And  they  are  so  for 
their  rareness,  and  tlieir  purity,  and  their  value,  and  their  durabi- 
lity, and  for  their  bearing  the  severest  probation,  and,  instead  of 
being  injured  b}^  the  trial,  deriving  improvement,  and  lustre,  and 
usefulness  from  it. 

But,  as  that  which  is  highly  esteemed  among  men  is  abomina- 
tion in  the  sight  of  God ;  so  that  which  is  approved  and  com- 
mended of  God  is  undervalued  and  despised  by  men.  The  world, 
inerefore,  knoweth  them  not.  It  knew  Him  not.  Their  Lord 
and  Savior  was  despised  and  rejected  by  them.  And  they,  as  his 
followers,  are  esteemed  as  earthen  pitchers,  the  work  of  the  hands 
of  the  potter.  They  judge  only  from  sense  and  outward  appear- 
ances ;  and  Christians  are  often  poor  and  afflicted.  They  see  the 
outside  of  the  tabernacle ;  and  this  is  covered  with  goats'  skins, 
and  badgers'  skins,  dj^ed  red  :  but  they  never  enter  the  holy  place, 
nor  approach  Him  who  sitteth  between  the  cherubims.  They  are 
sensual,  not  having  the  Spirit ;  and  spiritual  things  are  spiritually 
discerned.  They  do  not  feel  their  need  of  blessings  wh  ich  constitute 
the  happiness  and  glory  of  the  children  of  God,  and  therefore 
prize  not  the  possessors  of  them.  Yea,  the  carnal  mind  is  enmity 
against  God,  and  causes  them  to  dislike  every  thing  that  bears  his 
impression  and  likeness. 

Yet  even  tliese  despisers  shall  behold,  and  wonder,  and  perish. 
When  the  delusions  of  time  shall  give  place  to  the  unveiled  reali- 
ties of  eternit}^,  they  will  be  compelled  to  exclaim,  We  fools 
counted  their  lives  madness,  and  their  end  to  be  without  honor. 
How  are  they  numbered  with  the  saints,  and  their  lot  is  among 
the  children  of  God  1  Yea,  even  now  there  are  moments,  when, 
if  we  could  witness  the  workings  of  conviction,  we  should  hear 
many  a  Balaam  admiring,  and  praying — How  goodly  are  thy 
tents,  O  Jacob !  and  thy  tabernacles,  O  Israel !  Let  me  die  the 
death  of  the  righteous,  and  let  my  last  end  be  like  his ! 

Christians  should  not  be  uneasj^  and  impatient  under  the  mis- 
lakes  and  reproaches  of  their  adversaries.  It  is  a  light  thing  to 
be  Judged  of  man's  judgment— He  that  judgeth  them  is  the  Lord. 

Vol.  H.  "  19 


160  SEPTEMBER  29 

Their  praise  is  not  of  man  but  of  God.  They  should  know  that 
this  is  not  their  day.  Their  day  is  coming.  It  will  be  the  mani- 
festation of  the  sons  of  God.  Yea,  conscious  of  what,  by  the 
grace  of  God  they  are,  they  should  learn  in  whatsoever  state  they 
are.  therewith  to  be  content.  In  every  thing  tliey  should  give 
thanks.  Their  souls  should  make  their  boast  in  the  Lord.  They 
.should  never  scruple  to  extol  and  recommend  their  privileges  and 
excellencies.  That  which  we  have  heard  and  seen,  says  the  apos- 
tle John,  declare  we  unto  you,  that  ye  also  may  have  fellowship 
with  us.  And  is  this  desirable  ?  And  truly  our  fellowship  is  with 
tie  Fatiier,  and  with  his  son  Jesus  Christ. 

Who  is  on  the  Lord's  side  ?  O  my  soul !  art  thou  ?  Dost  thou 
love  and  admire  those  whom  God  approves  and  honors?  Canst 
thou  call  the  saints  that  are  in  the  earth.  The  excellent?  and  say, 
In  them  is  all  my  delight?  Moses  chose  rather  to  suffer  affliction 
with  the  people  of  God,  than  to  enjoy  the  pleasures  of  sin  for  a 
season ;  and  esteemed  the  reproach  of  Christ  greater  riches  than 
the  treasures  of  Egypt. 

"  Oh!  may  I  see  thy  tribes  rejoice,  I  '•  Tiiis  is  m}'  glory,  Lord,  to  be 

"  And  aid  their  triumphs  with  my  voice  :      |  "  JoiiiM  to  t!iy  saints,  and  near  to  Thee." 


September  29. — ^"  Arise  ye,  and  depart;  for  this  is  not  your  rest." 

Micah,  ii,  10. 

One  of  the  old  divines,  in  his  pastoral  admonitions  to  his  people, 
exhorts  them — not  to  look  for  that  in  tlie  Law,  which  can  only 
be  found  in  the  Gospel — not  to  look  for  that  in  themselves,  which 
is  only  to  be  found  in  Christ — not  to  look  for  that  in  the  creature 
which  is  only  to  be  found  in  the  Creator — and  not  to  look  for  that 
on  earth,  which  is  only  to  be  found  in  heaven. 

The  present  is  not  our  rest — It  was  not  designed  to  be  our  rest — 
It  is  not  fit  to  be  our  rest — And  if  we  are  Christians,  we  have  re- 
linquished it  as  our  rest,  and  have  chosen  another.  Yet  who  does 
not  need  this  exhortation  ?  Our  souls  naturally  cleave  unto  the 
dust.  Many,  Like  Reuben  and  Gad,  prefer  an  inheritance  on  this 
side  of  Jordan.  And  even  the  godly  them.selves,  who  have  not 
their  portion  in  this  life;  but  have  said.  As  for  me  I  will  behold  thy 
face  in  righteousness,  I  shall  be  satisfied  when  I  awake  M'ith  thy 
likeness;  even  these  need  to  have  their  pure  minds  stirred  up,  by 
v/ay  of  remembrance.  "  My  people,"  says  God,  "  have  forgotten 
their  resting  place." 

He,  therefore,  who  takes  pleasure  in  the  prosperity  of  his  ser- 
vants, sends  them  this  message,  "Arise  ye,  and  depart,  for  this 
is  not  your  rest."  And  there  are  five  messengers  by  which  he 
sends  it. 

The  first,  is  his  word.  And  we  should  read  and  hear  it  for  this 
very  purpose.  It  meets  us  in  our  complaint  and  inquiry,  "Who 
will  show  us  any  good?"  and  says,  "Acquaint  now  thyself  with 
Him,  and  be  at  peace ;  thereby  good  shall  come  unto  thee."  It 
forbids  us  to  lay  up  treasures  on  earth.  It  com.mands  us  to 
seek  those  things  that  are  above.  It  denounces  the  curse  and 
misery  of  making  flesh  our  arm.  It  proclaims  the  grandeur  of  the 
soul :  and  sets  before  us  what  alone  is  worthy  of  it.    It  leads  us 


SEPTEMBER  29.  16! 

into  all  truth ;  and  places  us  at  the  foot  of  the  cross,  by  wliich 
the  world  is  crucified  unto  us,  and  we  unto  the  Avorld  ;  and  then 
we  are  enabled  to  say — 

»  Farewell,  world!  thy  gold  is  dross ,       1  '•  Jesus  died,  to  set  me  free 

"  Now  I  see  the  Savior's  Cross :  |  "  From  th<  law,  and  sin,  and  thee. 

The  second,  is  affliction.  God  speaks  by  the  rod,  as  well  as  by 
the  word.  While  he  chastens  us  with  his  hand,  he  teaches  us  out 
of  his  law.  Has  he  not,  by  events,  plainly  addressed  us,  "  Ye  have 
dwelt  long  enough  in  this  mountain  ;  turn  ye,  and  take  your  jour- 
ney ?"  Has  he  not  by  repeated  frustrations  of  our  hope,  plainly- 
said  to  us,  "  Let  it  suffice  thee :  speak  no  more  to  me  of  this  mat- 
ter ?"  Perhaps  our  purposes  have  been  broken  off,  even  the 
thoughts  of  our  hearts;  or  we  have  been  made  to  possess  months 
of  vanity ;  or  lover  and  friend  has  been  removed  far  from  us,  and 
amidst  the  wreck  of  every  thing  dear  to  us,  a  voice,  though  we 
knew  not  at  first  that  it  came  from  Heaven,  said,  "  What  hast  thou 
here?  and  what  dost  thou  here  ?"  And  if  we  are  so  much  attached 
to  the  world,  with  all  our  losses  and  distresses,  what  should  we 
have  been  without  them  ?  If  the  pilgrim  be  ever  seduced  from  his 
way,  it  is  by  flowers  and  prospects  ;  if  ever  he  sits  down  and  smgs 
himself  asleep,  it  is  in  a  pleasing  scene,  and  in  fine  weather— not 
when  the  sky  is  dark  and  stormy,  and  the  road  is  rough  and 
j^h.y_for  then,  by  contrast,  the  thought  of  home  becomes  dearer; 
and  he  feels  an  excitement  to  quicken  his  pace. 

The  third,  is  Avorldly  success.  This,  in  some  respects,  may 
convince  us  more  of  the  insufficiency  and  emptiness  of  every 
thing  here,  than  even  our  deprivations.  When  a  man  is  disap- 
pointed ill  attaining  his  object,  he  may  still  imagine  that  there  is 
happiness  in  what  he  misses  ;  and  that  he  is  miserable  because  he 
misses  it.  But  when  he  has  gained  the  prize,  he  is  convinced 
that  the  ditsatisfaction  he  feels  arises  from  the  nature  of  the  thing 
itself.  We  long  for  certain  acquisitions,  with  all  the  fondness  of 
hope  ;  and  feel  no  apprehension,  unless  on  the  side  of  failure. 
W^e  cannot  believe,  from  the  acknowledgments  of  others,  that 
these  things  will  belie  expectation,  and  still  leave  a  void  withii:. 
But  when  we  have  made  the  trial  ourselves — when  we  have  form- 
ed the  connexion,  filled  the  office,  gained  the  fortune,  we  desired 
—and  in  the  midst  of  our  sufficiency,  we  are  in  straights,  we 
sigh  over  our  indulgences  themselves  ;  and  enjoyment,  as  well  as 
affliction,  cries,  All  is  vanity  and  vexation  of  spirit— Arise,  and 
depart ;  for  this  is  not  3'our  rest. 

The  fourth,  is  the  earnests  and  foretastes  of  a  better  world. 
And  such  Christians  are  favored  with,  in  the  comforts  of  the  Holy 
Ghost ;  in  accesses  to  the  throne  of  Grace  ;  in  the  power  and 
glory  of  God  which  they  see  in  the  sanctuary ;  and  in  those 
sacred  moments  of  divine  communion,  alone,  Mhen  they  can  say 

"  Willie  such  a  scene  of  sacred  joys  I      "  Here  we  could  sit  a.id  gaze  away 

"  Our  raptur'd  eyes  and  soul  employs,        ]      "  A  long,  an  everlasting  day." 

And  these  not  only  call,  but  allure  and  M'in  the  heart,  ^iway. 
When  the  clusters  of  grapes  Avere  brought  to  the  Israel  of  God  in 
the  wilderness,  they  said,  ia  very  intelligible  language — W)iat 


162  SEPTEMBER  30. 

does  your  present  condition  supply  like  this  ?  Sec  what  grows  in 
the  land  that  is  before  you.     Taste  ;  and  go  up  and  possess  it. 

The  last,  is  death.  Every  apprehension  and  approach  of  this 
cries—"  It  is  high  time  to  awake  out  of  sleep,  for  now  is  vour 
fealvation  nearer  than  when  you  believed.'"  But  it  orders  us  to 
depart  really,  as  well  as  morally.  Thus  God  indeed  sends,  by  it, 
not  only  to  his  people,  but  for  them.  And  it  seems  surprising 
that  they  should  ever  be  ready  to  turn  away  from  the  messenger, 
A  child  at  school  welcomes  every  messenger  from  home  to  him  ; 
but  he  desires  most  the  messenger  that  comes  for  him.  Joseph 
sends  to  Jacob,  and  for  him,  at  once ;  and  his  father  not  only 
heard  the  words,  but  saM'  the  v/agons — "  Oh  !  these  are  really  to 
carry  me  to  him — I  shall  soon  see  my  son — and  die  in  peace." 

Such  a  messenger,  Christian,  is  death  to  you.  Come,  says  God, 
3-0U  have  toiled  long  enough — you  have  feared  long  enough — you 
have  groaned  long  enough — your  warfare  is  accomplished — enter 
the  rest  which  the  Lord  your  God  giveth  you — come;  for  all 
things  are  now  ready. 

Yes;  5'ouwill  soon  hear  the  voice  saying — O  Israel!  you  must 
this  day  go  over  Jordan.  And  why  should  you  be  unwilling  to 
exchange  the  desert  for  the  land  flowing  with  milk  and  honey  ? 
Is  not  this  the  purpose  of  your  travels  ?  the  end  of  your  desires  ? 
the  completion  of  your  hopes  ? 

"  But  the  swelling  river  rolls  between."  Fear  not.  The  ark  of 
the  covenant  will  go  before  you,  and  divide  the  waves;  and  you 
shall  pass  over  dry-shod.  And  then  let  the  streams  reunite,  and 
continue  to  flow  on — you  will  not  wish  them  to  reopen  for  your 
return.  AYliat  is  misery  to  others  is  joy  to  you — "  I  shall  go  the 
way  whence  I  shall  not  return." 


Septlmber  30. — ''  If  then  I  be  a  father,  where  is  mine  honor?" — Mai.  i,  6. 

We  admire  the  Scripture  mode  of  allusion  and  comparison. 
Its  miages  are  taken  from  the  most  obvious  and  simple  things ; 
and  while  they  illustrate  the  spiritual  subjects  to  which  they  are 
applied,  they  also  impart  moral  lessons.  While  they  enjoin  the 
duties  we  owe  to  God,  they  remind  us  of  tliose  we  owe  to  our 
fellow  creatures  :  and  the  child  is  instructed  and  reproved,  by  the 
address  which  informs  and  admonishes  the  Christian. 

In  the  words  before  us,  here  is,  first,  a  principle  supposed— In- 
deed it  is  expressed  in  the  foregoing  sentence  :  ••  A  son  honoreth 
his  father."  It  is  a  dictate  of  nature,  of  custom,  of  observance  in 
all  ages  and  countries.  The  child,  as  soon  as  he  can  reason,  findrf 
liimself  under  the  control  of  a  superior,  at  once  dear  and  venera- 
ble ;  to  whom  he  is  obliged,  and  on  whom  he  is  dependent:  ho 
nsks  of  him  information  ;  he  looks  to  him  for  provision. ;  he  con- 
fides in  his  care  and  M'isdom  ;  he  obeys  his  orders,  and  submits  to 
his  discipline.  If  stricken,  he  docs  not  reproach,  or  think  of 
striking  again.  What  says  Solomon?  '-The  eye  that  mockeili  at 
his  father";  and  despiseth  to  obey  his  motlier,  the  ravens  of  the 
valley  shall  pluck  it  out,  and  the  young  eagles  shall  rat  it."  A 
modern  writer  has  made  free  to  turn  these  words  in'.o  iidicule.  bv 


SEPTEMBER  SO.  163 

ranking  iliem  with  lliosc  senseless  bugbears  by  wliich  mirses 
often  terrify  children.  But  if  the  ignorance  of  infidels,  with  regard 
to  every  thing  scriptural  was  not  extreme,  he  might  have  known 
that  under  the  Jewish  law,  filial  disobedience  was  a  capital  offence. 
**  For  every  one  that  curselh  his  lather  or  his  mother  shall  be 
surely  put  to  death  :  he  hath  cursed  his  father  or  his  mother ;  his 
blood  shall  be  upon  him."  And  Moses  mentions  also  the  mode. 
"  If  a  man  have  a  stubborn  and  rebellious  son,  which  will  not 
obey  the  voice  of  his  father,  or  the  voice  of  liis  mother,  and  that, 
when  they  have  chastened  him,  will  not  hearken  unto  them  :  then 
shall  his  father  and  his  mother  lay  hold  on  him,  and  bring  him 
out  unto  the  elders  of  his  city,  and  unto  the  gate  of  his  place ;  and 
they  shall  say  unto  the  elders'of  his  city,  This  our  son  is  stubborn 
and  rebellious,  he  will  not  obey  o\n-  voice ;  he  is  a  glutton  ;  and  a 
drunkard.  And  all  the  men  of  his  city  shall  stone  him  with  stones, 
that  he  die  :  so  shalt  thou  put  evil  away  from  among  you ;  and 
ail  Israel  shall  hear,  and  fear.''  Hence,  what  is  threatened,  might 
have  been  literally  accomplished.  But  when  we  consider  how 
figuratively  the  Easterns  expressed  themselves,  we  may  admit 
the  reality' of  an  awful  penalty  on  the  transgressor,  without  plead- 
ing for  the  literal  execution.  We  have  a  remarkable  instance  of 
fili'al  honor  in  the  regard  the  Rechabites  paid  to  the  authority  of 
their  father.  '*  They  said,  we  will  drink  no  wine :  for  Jonadab 
the  son  of  Rechab  our  father,  commanded  us,  saying.  Ye  shall 
drink  no  wine,  neither  ye,  nor  your  sons,  for  ever  :  neither  shall 
ye  build  house,  nor  sow  seed,  nor  plant  vineyard,  nor  have  any  ; 
but  all  your  days  ye  shall  dwell  in  tents :  that  ye  may  live  many 
da3'S  in  the  land  where  ye  be  strangers.  Thus  have  we  obeyed 
the  voice  of  Jonadab  the  son  of  Rechab  our  father  in  all  that  he 
rharged  us,  to  drink  no  wine  ail  our  days,  we,  our  wives,  our  sons, 
nor  our  daughters :  nor  to  build  houses  for  us  to  dwell  in :  nei- 
ther have  we  vineyard,  nor  field,  nor  seed :  but  we  have  dwelt  in 
tents,  and  have  obeyed,  and  have  done  according  to  all  that  Jona- 
dab our  father  commanded  us."  It  is  lamentable  to  think  how 
little  of  this  obedience  is  to  be  found  in  children  now.  Yet  there 
is  far  less  piety  in  the  v%^orld,  than  morality. 

Here  is,  secondly,  an  obligation  inferred — it  is,  that  if  other  fa- 
thers are  to  be  honored,  vve  are  ranch  more  bound  to  honor  God. 
For  he  is  a  Father  far  above  the  truth  of  the  relation  in  all  other 
oases.  We  have  had  fathers  ;  but  they  were  fathers  of  our  flesli 
— but  he  is  the  Father  of  our  spirits.  They  w^ere  fathers  only 
subordinately,  and  neither  the  sex,  or  the  form,  or  the  talents  of 
the  child  resulted  from  their  choice — but  he  is  supremely,  effi- 
ciently, absolutely  our  Father — he  made  us — and  endued  us  with 
all  our  powers — and  from  him  must  spring  all  our  hopes. 

And,  therefore,  not  only  is  the  reality  of  the  relation  found  in 
him,  but  the  perfection  too.  He  always  acts  the  part  of— a  wise 
and  good  Father — completely — divinely.  Other  fathers  often 
chastise  their  children  for  their  ov/n  pleasure  ;  but  He  for  our  pro- 
fit. They  may  be  implacable  ;  but  He  is  ready  to  forgive.  They 
may  neglect  to  educate  or  provide  ;  but  He  teaches  us  to  profit, 
end  suffers  us  io  want  no  good  thing. 


164  OCTOBER  1. 

Tlie  duty  also  is  enforced  by  the  eminence  of  his  characfer, 
and  the  grandeur  of  his  condition.  His  understanding  is  infinite. 
His  power  is  ahiiighty.  His  dominion  is  everlasting.  He  is  Lord 
of  all.  "  It  is  he  that  sitteth  upon  the  circle  of  the  earth,  and  the 
inhabitants  thereof  are  as  grasshoppers ;  that  stretcheth  out  the 
heavens  as  a  curtain,  and  spreadeth  them  out  as  a  tent  to  dwell 
in ;  that  bringeth  the  princes  to  nothing  :  he  maketh  .the  judges 
of  the  earth  as  vanity."  To  this  consideration  he  himself  appeals, 
in  the  close  of  this  chapter.  "  But  cursed  be  the  deceiver,  which 
hath  in  his  flock  a  male,  and  voweth,  and  sacrificeth  unto  the 
Lord  a  corrupt  thing  ;  for  1  am  a  great  King,  saith  the  Lord  of 
liosts,  and  my  name  is  dreadful  among  the  Heathen." 

Thirdly.  Here  is  a  complaint  alleged.  "  If  I  am  a  Father, 
where  is  mine  honor  ?"  And  has  he  no  ground  for  this  inquiry  ? 
Men  often  complain  without  cause.  They  are  unreasonable  in 
their  demands  and  expectations.  They  may  be  mistaken  M-ith 
regard  to  the  nature  and  design  of  many  actions,  because  they 
judge  after  outward  appearance.  Rut  God's  claims  are  unlimited. 
He  sees  motives.  He  looketh  to  the  heart.  He  takes  our  meaning. 
And  passing  by  our  mistakes  and  infirmities,  accepts  and  com- 
mends our  aims  and  endeavors.  And  yet  he  complains.  And 
how  deeply  deserved  !  and  how  extensively  applicable  is  the 
charge  he  brings  !  See  the  generality  of  mankind — have  they  any 
concern  to  please  him  ?  Take  the  professors  of  his  religion — 
what  do  they  more  than  others  ?  Take  even  the  subjects  of  his 
grace — even  in  them,  where  is  the  honor  ?  Is  it  here  ?  in  con- 
stantly asking.  Lord,  what  wilt  thou  have  me  to  do  ?  Is  it  here  1 
in  meekly  submitting  to  his  rebukes  ?  Is  it  here  ?  in  speaking 
M'^ell  of  his  name,  and  recommending  him  to  others  7 

Let  us  make  the  deficiencies  and  sins  of  others  a  mirror  in 
which  to  behold  our  own.  Do  I  meet  with  ingratitude  in  a  fellow 
creature,  that  I  have  relieved  ?  Let  it  soften  my  resentment,  and 
keep  me  from  resolving  to  do  no  more  for  him.  Let  me  inquire 
how  /  have  behaved  toward  my  heavenly  Benefactor.  Do  I  re- 
flect on  an  undutiful  child,  and  perhaps  justly  too  ?  Yet  let  me 
ask  whether  my  heavenly  Father  has  not  much  more  reason  to 
condemn  me — if  thov,  Lord,  shouldest  mark  iniquity,  O  Lord. 
w?io  should  stand  ! 

How  necessary  is  it  for  us  to  fall  down  at  his  footstool  ;  and 
pray.  Enter  not  into  judgment  with  thy  servant,  O  Lord  ;  for  in 
thy  sight  shall  no  flesh  living  be  justified  ! 

What  a  blessing  is  the  Gospel,  that  assures  us,  with  the  Lord 
there  is  mercy,  and  that  his  grace  is  sufficient  for  us  ! 

But  O  let  this  make  us  the  more  concerned  to  honor  him — and  to 
be  harmless  and  blameless;  the  children  of  God — without  rebuke  ! 

OcTOBKR  1. — "Wo  unto  you  that  desire  the  day  of  the  Lord!  To  Avhat 
end  is  it  for  you  ?  The  day  of  the  Lord  is  darkness  and  not  light." 

Amos,  V,  18. 

We  may  apply  this  to  the  day  of  death.  How  often  do  men, 
when  in  trouble  and  disappointment,  express  a  wish  that  God 
would  now  take  away  their  life  from  them,  supposing  that  it 


OCTOBER  1.  165 

belter  for  them  to  die  than  to  live  !  We  can)"iot,  indeed,  be  always 
sure  of  the  sincerity  of  their  desire  ;  and  they  may  not  be  sure 
of  it  themselves.  Under  the  pressure  of  present  feeling,  they  may 
imagine  that  death  would  be  welcome  ;  when,  perhaps,  if  it  ac- 
tually appeared,  they  would  decline  his  aid.  And  if  iheywoidd 
not,  they  oic^ht.  For  tJteir  fleeing  from  trouble  is  as  if  a  man  did 
flee  from  a  lion,  and  a  bear  met  him  ;  or  went  into  the  house,  and 
leaned  his  hand  on  the  wall,  and  a  serpent  bit  him. 

Let  me,  then,  beg  these  sons  of  sorrow  to  inquire,  whether  the 
event  they  long  for  will  be  a  real  remedy  for  their  complaints.  Are 
they  sure"  that^death  will  be  annihilation  ?  perfectly  sure  that  there 
is  nothing  beyond  the  grave  ?  Can  they  prove  that  there  is  no  future 
state,  and  that  in  this  state  there  is  no  misery,  but  happiness  only? 
Judas  hanged  himself.  And  what  then  ?  He  went  to  his  own  place ; 
which  was  far  worse  than  his  former  condition,  even  under  all  the 
horrors  of  remorse. 

If  the  Scripture  be  true,  all  are  not  happy  at  death.  Yea,  7ione 
are  then  happy  w^ithout  a  title  to  heaven,  and  a  meetness  for  it.  And 
have  you  this  title  '?  Where  is  it?  What  is  it?  "  He  that  believeth 
on  the  Son,  hath  everlasting  life  ;  and  he  that  believeth  not  the  Son, 
shall  not  see  life,  but  the  wrath  of  God  abideth  on  him."  Have  you 
this  meetness?  What  is  it?  Do  you  love  holiness?  Without  this, 
coidd  vou  be  happy  in  a  holy  place  ?  in  a  holy  state  ?  in  holy  com- 
pany f  in  holy  engagements  ?  in  holy  enjoyments?  Is  the  Redeemer 
precious  to  your  souls  ?  and  do  3^ou  delight  in  him  ?  Without  this, 
coidd  you  be  happy,  to  be  for  ever  in  his  presence,  and  hearing  for 
ever  his  praise  ?  Could  a  man,  without  an  ear  or  taste  for  masic,  be 
happy,  by  being  removed  into  a  world  of  melody  and  harmony  ? 
Need  you  be  told,  that  happiness  does  not  arise  from  the  excellency 
of  the  object,  but  from  its  adaptation  to  our  disposition  ?  That  nothing 
can  make  us  happy,  but  what  relieves  our  icants  7  fulfills  our  desij'es  7 
and  satisfies  our  hope  7  Without  holiness,  therefore,  no  man  can  see 
the  Lord. 

How  absurd,  then,  is  it  to  wish  to  leave  this  world  for  another,  be- 
fore you  are  sure  the  exchange  will  be  for  your  advantage  !  For  your 
advantage  it  cannot  be,  if  you  die  unpardoned  and  unrenewed. 
Bie^ed  are  the  dead  that  die  in  the  Lord.  But  out  of  him  you  are 
out  of  the  city  of  refuge,  and  the  avenger  cf  blood  is  upon  }'ou.  Out 
of  Him,  you  are  out  of  the  ark,  and  in  the  midst  of  the  deluge.  No  ; 
the  day  of  your  death  is  not  better  than  the  day  of  your  birth.  What- 
ever your  privations,  and  losses,  and  distresses  here  may  be,  they  are 
only  the  beginnings  of  sorrow,  and  all  you  suffer  from  them  is  only 
as  a  drop  to  the  ocean,  compared  with  the  damnation  of  hell.  And, 
once  gone  from  time,  there  is  no  return.    As  the  tree  falleth,  so  it  lies. 

Lnstead,  therefore,  of  wishing  this  only  and  all-important  season 
ended,  you  should  be  thanklul  that  it  is  prolonged,  if  it  be  continued 
even  in  a  vale  of  tears ;  and  account  that  the  long  suffering  of  Grod 
is  your  salvation,  for  he  is  not  willing  that  any  should  perish. 

Remember,  also,  that  these  disappointments  and  sorrows,  which 
make  you  so  impatient,  may  prove  the  greatest  blessing,  and  the 
valley  of  Achor  be  given  you  for  a  door  of  hope.  For  God  does  not 
afflict  willingly,  nor  grieve  the  children  of  m.en.     He  renders  eartli 


166  OCTOBER  2. 

desolate,  to  induce  you  to  seek  a  better  country.  He  strikes  away 
every  human  prop,  and  puts  failure  and  vexation  into  every  -worldly 
gcheme,  that  you  may  turn  from  idols  to  the  Supreme  Good. 

'*  What  should  I  wait  or  wish  for,  then,  I  "  Now  I  forbid  my  carnal  hope, 

"  From  creatures,  eartli,  and  dusf  |  "  My  fond  desires  recall ; 

"  They  make  our  expectations  vain,  I  "  I  give  my  mortal  interest  up, 

"  And  disappoint  our  trust.  |  "  And  make  my  God  my  all." 

—-Away,  then,  with  every  thought  of  the  rope  or  river.  Sa}',  •'  1 
will  arise,  and  go  unto  my  Father."  He  is  in  sight,  waiting  to 
receive  thee  graciously,  and  to  love  thee  freely.  Repair  to  the  throne 
of  the  heavenly  grace.  You  cannot  spread  your  sorrows  tliere  in 
vain.  If  tempted  to  despair,  try  his  word.  No  one  ever  trusted,  and 
■was  confounded.  Cry,  "  Lord,  I  am  oppressed ;  undertake  for  me." 
"  Come,"  says  the  Reliever  of  every  burden,  "  Come  unto  me,  all 
ye  that  labor  and  are  heavy  laden,  and  I  will  give  you  rest." 

The  Athenian  said,  •'  I  should  have  been  lost,  if  I  had  not  been 
lost."  What  made  the  prodigal  think  of  home,  but  want?  Where 
did  Manasseh  find  his  father's  God,  but  in  affliction  ?  We  often  ^qqI 
for  those  who  have  been  reduced,  and  say,  They  have  seen  bettei- 
days;  but  if  in  their  prosperity  they  forgot  God  that  made  them,  and 
lightly  esteemed  the  Rock  of  their  salvation,  and  in  their  adversity 
have  ihrown  themselves  into  his  arms ;  these,  these  are  the  best  days 
they  ever  saw,  and  they  will  draw  forth  their  praise  for  ever.  This, 
my  suffering  friend,  may  be  your  case,  and  will  be,  if  you  seek  unto 
God,  and  unto  God  commit  your  cause.  He  can,  he  will  turn  the 
shadow  of  death  into  the  morning,  and  you  shall  join  the  multitude 
\#io  are  saying,  It  is  good  for  me  that  I  have  been  afflicted. 


October  2. — "  I  will  bear  what  God  the  Lord  will  speak." — Psalm 
Ixxxv,  8. 

And  surely  if  He  speaks,  in  whatever  way  he  expresses  himself, 
it  becomes  us  to  hear,  and  to  hear  immediately.  To-day,  if  ye  v/ill 
hear  his  voice,  harden  not  your  hearts.  Let  us  not,  therefore,  "  be 
unwise,  but  understanding  what  the  will  of  the  Lord  is."  There  are 
lour  cases  in  which  we  should  adopt  this  resolution. 

First.  I  Avill  hear  what  God  the  Lord  will  speak  as  to  doclrinal 
truth.  If  error  were  harmless,  Ave  should  not  be  commanded  to 
"  buy  the  truth,  and  sell  it  not ;"  to  "  prove  all  things,  and  to  hold 
fast  that  which  is  good."  It  is  of  unspeakable  importance  to  have 
proper  sentiments  on  all  religious  subjects.  But  concerning  all  thcjo 
subjects  different  opinions  prevail,  and  it  is  certain  that  all  these 
opinions  cannot  be  true.  Hence  persons  are  often  perplexed,  espe- 
cially at  the  beginning  of  the  Christian  life.  What,  in  this  case,  are 
we  to  do?  One  cries,  Lo  I  here  is  Christ;  and  another,  Lo!  there. 
Be  it  so.  We  are  not  left  without  witness.  It  would  be  sad  and 
dangerous  had  we  no  rule  to  go  by ;  no  standard  to  which^  we  can 
appeal.  But  we  have  such  an  advantage.  And  in  things  of  moment 
it  is  plain  and  obvious.  And  it  is  accessible — it  is  in  our  possession. 
It  is  the  testimony  of  God  recorded  in  the  Scriptures.  I  will,  there- 
fore, make  no  system  of  divinity,  drawn  up  by  fallible  creatures  lilce 
myself,  my  oracle,  but  enter  at  once  the  temple  of  Revelation,  anil 
inquire  there.     I  will  call  no  man  ma.ster  upon  earth ;  one  is  my  mas- 


OCTOBER  2.  167 

ier.  even  Christ ;  and  all  besides  are  only  brethren.  I  need  not 
ask  what  Arminius  or  Calvin  speaks-they  themselves  are  to  be 
judged  out  of  this  Book;  and  what  they  dehver  is  no  fmthe 
bindiiicT  upon  me  than  as  they  can  say,  -  Thus  saith  the  Lord 
-  To  the  law  and  to  the  testimony  :  if  they  speak  not  according  to 
tills  word,  it  is  because  there  is  no  hght  in  them  "  "I  will  hear 
what  God  the  Lord  will  speak.-'  In  this  inspired  volume  I  have 
the  judgment  of  God  himself  upon  every  subject  with  which  it  is 
necessary  for  me  to  be  acqnainted.  And  1  will  go  to  it ;  not  wi  h 
a  previous  bias,  but  open  to  conviction ;  not  to  dictate,  but  to 
learn  :  not  full,  but  to  be  filled.  I  will  not  be  influenced  to  em- 
brace a  doctrine,  because  it  is  easy  of  comprehension  ;  or  to 
reject  it,  because  it  is  mysterious.  It  is  infinitely  reasonable  lo 
believe  whatever  God  speaks  ;  and  my  only  concern  is  to  ascertam 
what  he  has  spoken. 

Secondly.  I  will  hear  what  God  the  Lord  will  speak,  as  to  my 
mox^emeabi  in  life.  How  ignorant  and  short  sighted  are  we  !  How 
liable  to  mistake!  How  incapable  of  distinguishing  between  ap- 
oearancesand  reahties  ;  and  of  deciding  what  will  be  good  or 
evil  for  us  !  Surely  we  have  erred  and  suffered  enough  already,  to 
convince  us  that  "  the  way  of  man  is  not  in  himself.''  How  much 
depends  on  one  wrong  step,  as  it  regards  our  comfort,  usefulness 
and  reputation  !  Even  when  the  iniquity  is  pardoned,  Ihe  natural 
consequences  may  be  long  left  to  operate.  They  cannot  often  be 
remedied;  and  so  repentance  is  quartered  upon  the  offender  all 
his  days.  How  frequently  has  this  been  exemplified  in  irreli- 
gious marriages  ;  and  changes  of  residence  and  business,  through 
lancy,  pride,  or  avarice  ;  or  even  good,  but  mistaken  motives .  A 
Christian,  therefore,  should  take  every  step  of  importance— and 
what  step  may  not  be  important  ?  feeling  a  responsibility  tliat 
makes  him  tremble  ;  and  an  anxiety  that  urges  him  to  seek  coun- 
cil from  above—"  I  will  hear  what  God  the  Lord  will  speak-  —and 
re  emulate  my  marches  by  the  cloud.  But  while  I  wait  upon  God,  I 
must  also  wait  for  him  :  and  integrity  and  uprightness  are  to  pre- 
serve me  while  I  do  so.  For  He  tells  me,  that  if  a  luan  sets  up 
idols  in  his  heart,  and  comes  to  inquire  of  him,  he  will  answer 
him,  but  "  according  to  his  idols."  And  this  is  done,  not  only  by 
a  penal  influence,  but  by  natural  effect ;  for  every  thing  will  be 
colored  according  to  the  passion  through  which  I  view  it.  If 
therefore  I  do  not  consult  God  sincerely,  it  would  be  better  for  me 
not  to  do  it  at  all ;  for  it  can  only  dishonor  him,  and  delude  my- 
self. But  if  I  go  in  simplicity,  and  say,  "  Lord,  what  wilt  thou 
have  me  to  do  V'  I  come  with'n  the  reach  of  the  promise,  ''  In  all 
thv  ways  acknowledge  him,  and  he  shall  direct  thy  paths." 

Thirdly-  I  vvill  hear  what  God  \\\i  Lord  will  speak,  as  to 
the  dispensations  of  his  provhUnce.  Nothing  is  more  trying  than 
what  an  old  divine  calls  "  a  dumb  aflliction :"  so  that  when  we  put 
our  ear  to  it,  we  can  seem  to  hear  nothing,  as  to  what  it  implies,  or 
intends.  Varying  the  metaphor  a  little.  Job  was  in  such  a  state 
of  ignorance  and  perplexity :  '"Behold,  I  go  forward,  but  he  is 
not  there  ;  and  backward,  but  I  cannot  perceive  him  ;  on  the  left 
hand,  where  he  doth  work,  but  I  cannot  behold  him  :  he  hideth 


168  OCTOBER  3. 

himself  on  the  right  hand,  that  I  cannot  see  him."  In  such  a  con- 
dition, it  affords  relief  to  be  able  to  add  :  "  but  he  knoweth  the  way 
that  1  take."  Yet  duty  requires  that  we  should  have  some  know- 
ledge of  it  ourselves.  A  natural  man  is  only  concerned  to  escape 
from  trouble  :  but  the  Christian  is  anxious  to  have  it  sanctified  and 
improved.  He  is  commanded  to  bear  the  rod.  While  God  chas- 
tens, he  teaches.  I  must  therefore  be  in  a  learning  frame  of 
mind.  I  must  say  unto  God,  "  Show  me  wherefore  thou  contend- 
est  with  me"—"  I  will  hear  what,  by  this  event,  God  the  Lord 
will  speak." 

Fourthly.  I  will  hear  what  He  will  say  also,  in  answer  to  prayer. 
Here  is  a  thing,  I  fear,  generally  disregarded.  How  many  peti- 
tions are  never  thought  of  after  they  have  been  delivered  ?  We 
knock  at  the  door,  and  go  away,  and  never  even  look  back  to  see 
whether  it  be  opened  unto  us.  Can  we  expect  that  God  will  at- 
tend to  those  prayers  which  we  contemn  ourselves  ?  Are  such 
addresses  any  thing  better  than  a  mockery  of  the  Supreme  Being  1 

Let  us  therefore  hear  what  he  says  in  reply  to  our  requests.  Is 
it  not  pleasing  to  know  that  we  are  not  forsaken  nor  forgotten  of 
our  best  friend  ?  To  be  able  to  rectify  a  gloomy  conclusion  ?  To 
reason  from  the  past  to  the  future  ?  And  like  a  beggar  to  derive 
encouragement  from  success  ?  "  For  I  said  in  my  haste,  I  am  cut 
off  from  before  thine  eyes  ;  nevertheless  thou  heardest  the  voice 
of  my  supplications,  when  1  cried  unto  thee."  "  I  cried  unto  him 
with  my  mouth,  and  he  was  extolled  with  my  tongue.  If  I  regard 
iniquity  in  my  licart  the  Lord  will  not  hear  me  :  but  verily  God 
liatli  heard  me;  he  hath  attended  to  the  voice  of  my  prayer. 
Blessed  be  God,  which  hath  not  turned  away  my  prayer,  nor  his 
mercy  from  me."  "  I  love  the  Lord,  because  he  hath  heard  my 
voice,  and  my  supplications.  Because  he  hath  inclined  his  ear 
unto  me,  therefore  uill  1  call  upon  him  as  long  as  I  live." 

OcroBKR  3. — "  Let  your  moderation  be  knoAvn  unto  all  men.  The  Lord  is 
at  hand." — I'hilippians,  iv,  5. 

— W^HAT  moderation  ?  Moderation  with  regard  to  your  appe- 
tites. Some  make  a  God  of  their  belly,  and  glory  in  their  shame. 
Many  indulge  in  eating  and  drinking,  beyond  the  demands  of 
bodily  refreshment,  or  the  allowances  of  health.  Your  modera- 
tion, with  regard  lo  your  passions.  You  are  to  be  angr}^,  and  sin 
not.  The  sun  must  not  go  down  upon  your  wrath.  The  fear, 
the  joy,  the  love,  the  grief,  allowable  in  themselves,  may  become 
excessive  in  tlie  degree.  Your  moderation  with  regard  to  the 
distinctions  of  life.  These  are  to  differ  from  "  the  pride  of  life"— 
in  apparel,  in  furniture,  in  servants.  Your  moderation,  in  profes 
sion^l  pursuits,  and  the  cares  of  trade— diligent  in  business,  bul 
not '' entangling  yourselves  in  the  affairs  of  this  life;"  content 
with  sober  and  solid  gain ;  and  not  by  hazard  and  speculations, 
making  haste  to  be  rich.  Your  moderation,  in  the  exaction  ol 
rights;  whether  pecuniary — in  deciming  the  rigor  of  the  law,  for 
debt;  or  personal— in  waiving  the  claims  of  authority  and  prefer- 
ence, as  Abraham  did  in  the  case  of  Lot.  Your  moderation  m 
your  opinions  and  zeal.     Many  things  in  religion  arc  of  far  lens 


OCTOBER  4.  60 

importance  than  other.-?,  even  if  true— But  as  to  the  trutli  of  them, 
this  is  not  easily  ascertained;  and  we  see  men  of  equal  talent  and 
piety  on  each  side  of  the  question.  The  truth  generally  lies  in  the 
middle  j  and  he  is  commonly  nearest  to  it  who  is  abused  by  both 
the  opposite  parties. 

And  what  a  reason  is  there  to  enforce  this  admonition  !  "  The 
Lord  is  at  hand."  The  word  signifies  nigh,  either  as  to  place  or 
time.  If  we  take  it  as  to  place— it  refers  to  his  presence— I  am  a 
God  at  hand,  and  not  afar  off.  He  is  about  our  path  and  our  lying 
down,  and  is  acquainted  with  all  our  ways.  Thus  he  is  always 
nigh  to  see  and  observe,  to  aid  or  oppose,  to  bless  or  to  punish. 

'•  O  may  these  thoughts  possess  my  breaet,    I      "  Nor  let  my  weaker  passions  dare 
'•  Where'er  I  rove,  where'er  I  rest :  |      «'  Consent  to  sin— for  God  is  there !" 

— If  we  take  it  as  to  time — it  refers  to  his  coming — "The  coming 
of  the  Lord  drawing  near."  This  is  true,  not  only  as  to  the  cei*^ 
tainty  of  the  event,  and  the  confidence  of  faith  ;  but  as  to  his 
real  approach.  If  the  Lord  was  at  hand  when  Paul  wrote  this 
Epistle,  how  much  more  now  two  thousand  years  have  rolled 
away  !  But  he  comes  by  death— and  this,  as  to  consequences,  is  the 
same  to  us  as  his  coming  to  judgment.  And  there  is  but  a  step 
between  us  and  death. 

— If  a  multitude  of  people  were  assembled  together,  and  behaved 
tumultuoush^,  and  the  king  was  coming  along  the  road—"  The 
king  is  at  hand,"  would  instantly  reduce  them  to  order  and  si- 
lence ;  and  every  eye  would  be  turned  toward  him.  If  a  number 
of  criminals,  forgetful  of  their  condition,  were  improperly  amu- 
sing themselves,  or  striving  together,  and  a  signal  told  them  the 
judge  wa5  entering  the  town  to  try  them — what  an  effect  would 
this  instantly  have  upon  their  mind  and  their  conduct !  But  what 
is  your  case  ?  He  is  not  only  your  Sovereign  but  your  Judge — 
and,  "  behold,  the  Judge  staxdeth  before  the  door  !" 

How  lamentable  is  it,  that  to  enforce  what  is  wise  and  just,  and 
good,  in  itself,  we  should  need  such  motives — and  that  these  mo- 
tives, after  all.  should  have  so  little  influence  over  us  !  That  we 
should  be  constantly  reminded  of  such  a  Being — led  back  to  the 
grace  of  his  first  coming — and  forward,  to  the  glory  of  his  second 
coming — and  think,  and  feel,  and  speak,  and  act,  and  live,  as  we 
do  !  "  So  teach  us  to  number  our  days,  that  we  may  apply  our 
hearts  unto  wisdom." 


October  4. — "  The  path  of  the  just  is  as  the  shining  light,  that  shineth 
more  and  more  unto  the  perfect  day." — Proverbs,  iv,  18. 

What  does  this  fine  image  imply  ?  What  does  it  express  ?  So- 
lomon traces  the  resemblance  between  the  path  of  the  just  and 
the  rising  light,  in  three  articles.  Each  shines.  Each  shines  more 
and  more.     Each  shines  more  and  more  unto  the  perfect  day. 

The  rising  light  shines.  It  is  the  very  nature  of  it  to  do  so.  It 
thus  shows  itself,  and  renders  other  things  visible :  for  whatso- 
ever doth  make  manifest  is  light.  Without  this,  the  works  of  the 
field,  and  the  human  liice  divine,  would  be  all  a  blank — but  the 


170  OCTOBER  4. 

shining  of  the  light  lays  open  their  beauties,  and  fills  lis  with  ad 
miration  and  praise.  Thus  the  Christian's  path  breaks  out  of 
obscurity  ;  the  darkness  is  past ;  and  the  true  light  shineth.  His 
religion  is  not  only  real,  but  apparent.  And  as  it  need  not,  and 
should  not  be  hid  ;  so  it  will  not,  and  cannot  be  hid.  Its  opera- 
tion v/ill  evince  its  existence.  Its  principles  will  display  them- 
selves in  its  practice.  There  will  be  the  work  of  faith,  and  the 
labor  of  love,  and  the  patience  of  hope,  and  the  fruit  of  the  Spi- 
rit. Pity  will  get  into  the  e5^e.  Meekness  M'ill  smile  in  the  fea- 
tures. The  law  of  kindness  will  dwell  upon  the  tongue.  The 
hand,  ready  to  communicate,  will  unawares  slide  into  the  pocket 
— they  that  were  in  darkness  will  show  themselves ;  and,  in  a 
thousand  ways,  their  light  will  shine  before  men. 

But  the  sliining  of  the  rising  light  is  noble  and  glorious.  It  is 
one  of  the  most  splendid  appearances  in  nature.  The  rising  sun 
is  as  a  bridegroom  coming  out  of  his  chamber — we  hardly  won- 
der the  poor  heathen,  in  the  absence  of  revelation,  should  worship 
it — the  lustre  is  often  too  powerful  for  the  naked  eye.  And  how 
was  it  with  Moses,  after  communion  with  God  ?  His  face  shone 
so  that  the  Israelites  could  not  steadfastly  behold  the  glory  of  his 
countenance.  He  was  not  aware  of  it  himself,  till,  seeing  the 
people  dazzled  he  was  obliged  to  take  a  veil.  And  the  humility 
of  the  Christian  may  keep  him  from  perceiving  his  own  excel- 
lencies :  but  others  will  take  knowledge  of  them  ;  and  his  profit- 
ing will  appear  unto  all  men.  And  nothing  is  so  impressive 
and  influential  as  the  life  of  a  Christian,  when  he  walks  v.orthy 
of  the  vocation  wherewith  he  is  called.  It  was  not  necessary  for 
the  first  believers  at  Jerusalem  to  lay  down  rules  to  exclude  im- 
proper characters  from  their  communion — their  purity,  their  dig- 
nity, their  majesty,  repelled  them — "  And  of  the  rest  durst  no  man 
join  himself  to  them  ;  but  all  the  people  magnified  them." 

— Yet  the  shining-  of  the  rising  light  is  not  mere  lustre.  It  is  a 
source  of  usefulness,  as  well  as  of  admiration.  It  warms  and 
enlivens.  It  fertilizes  the  gardens  and  the  fields.  It  makes  the 
valleys  to  stand  thick  with  corn,  and  the  little  hills  to  rejoice  on 
every  side.  And  so  Jesus  went  about  doing  good.  And  so  Chris- 
tians are  blessings  in  all  the  places  wherein  they  move.  Let  us 
make  this  image  our  model  in  our  endeavors  to  serve  our  gene- 
ration. The  sun  says  nothing — it  does  good  without  noise — it 
shines  unasked,  constantly,  impartially — it  rises  on  the  evil,  as 
\vell  as  on  the  good — so  may  we  be  merciful. 

But  the  shining  light  shines  wore  and  more. — So  does  the  palh 
of  the  just.  His  religion  is  a  gradual  and  progressive  thing.  We 
therefore  read  of  growing  in  grace,  and  in  the  knowledge  of  our 
Lord  and  Savior.  Of  the  Thessalonians,  it  is  said,  Their  faith 
grew  exceedingly  ;  and  the  love  of  every  one  of  them  toward 
each  other  abounded.  As  far  as  we  are  stationary  in  our  attain- 
ments, we  are  censured  and  condemned  by  the  image.  But  to 
derive  comfort  from  it,  it  is  not  necessary  that  we  should  be  every 
thing  at  once.  Nothing  in  nature  reaches  its  perfection  suddenly, 
nriie  babe  proceeds,  by  slow  degrees,  into  tlie  man.  The  blade 
precedes  the  full  corn  in  the  ear.     Let  us  not  despise  the  day  of 


OCTOBER  0.  171 

small  things.  What  was  the  oak  once,  but  an  acorn  ?  Wliat  is 
the  dawn,  to  the  noon  ? 

But  the  shining  light  shines  more  and  more  unto  the  perfect  day. 
The  allusion  is  not  taken  from  a  meteor,  that  blazes  for  a  moment, 
and  then  disappears.  Nor  from  the  morning  cloud  and  early  dew, 
that  soon  passeth  away:  but  from  the  rising  sun,  that  always 
attains  its  end,  and  completes  what  it  begins — rising  upward — 
and  shining — onward  till  it  is  day — perfect  day. 

When  did  the  sun  ever  make  a  dawn,  and  not  carry  it  into  full 
day  ?  Who  can  drive  him  back  or  stop  his  course  ?  If  it  had  ene- 
mies, and  they  cursed  its  beams,  the  rage  would  be  as  vain  as  un- 
reasonable— "  He  rejoiceth  as  a  strong  man  to  run  a  race.  His 
going  forth  is  from  the  end  of  the  heaven,  and  his  circuit  unto 
the  ends  of  it :  and  there  is  nothing  hid  from  the  heat  thereof." 
So  shall  it  be  with  all  those  who  are  set  in  motion  for  eternity  by 
divine  grace.  "  They  that  love  Him  shall  be  as  the  sun  when  he 
goeth  forth  in  his  might."  There  is  no  enchantment  or  divina- 
tion against  them.  In  all  opposition  they  shall  be  more  than  con- 
querors. He  who  is  the  author,  shall  also  be  the  finisher  of  their 
faith.  They  shall  soon  lose  all  their  infirmities.  They  shall 
emerge  into  perfect  knowledge,  holiness,  and  joy — And  "  then 
shall  the  righteous  shine  forth  as  the  sun  in  the  kingdom  of  their 
Father.     He  that  hath  ears  to  hear,  let  him  hjear." 

But  who  can  help  recalling  the  beautiful  lines  of  Dr.  Watts, 
which,  though  written  for  the  infant  mind,  are  worthy  the  peru- 
sal of  angels  ? 

"  How  fine  has  llie  day  been,  bow  bright  was  the  sun, 
"  How  lovely  aud  joyful  the  course  that  he  run  ; 
"  Though  he  rose  in  a  mist  when  liis  race  he  begun, 

"  And  there  followed  some  droppings  of  rain  ! 
"  But  now  the  fair  traveller's  come  to  the  west, 
"  His  rays  are  all  gold,  and  his  beauties  are  best ; 
"  He  paints  the  sky  gay,  as  he  sinks  to  his  rest, 

"  And  foretells  a  bright  rising  again. 

••  Just  such  is  the  Ciiristian — his  course  he  begins, 
"  Like  the  sun  in  a  mist,  while  he  mourns  for  his  sins, 
"  And  melts  into  tears  ;  then  he  breaks  out  aud  shines, 

"  And  travels  his  iieavenly  way  : 
"  But  when  he  comes  nearer  to  finish  his  race, 
"  Like  a  fine  setting  sun,  he  looks  richer  in  grace, 
"  .4nd  gives  a  sure  hope,  at  the  end  of  his  days, 

*'  Of  rising  in  brighter  array." 


October  5. — "  Who  is  goue  into  heaven." — 1  Peter,  ui,22. 

—Many  had  gone  there  before.  Abel  w^as  the  first  that  entered  : 
and  it  is  encouraging  to  think,  that  the  first  victim  of  death  was  a 
partaker  of  glory — ^human  nature  being  found  in  heaven,  before 
it  was  seen  in  hell.  How  long  he  was  alone  there,  we  know  not. 
But  others  soon  followed  :.  and  our  Savior  must  have  found  there 
a  multitude  which  no  man  could  number. 

But  though  many  had  gone  into  heaven  before,  none  of  them 
had  gone  in  the  same  way  and  manner  with  himself.  Others  had 
entered  without  their  bodies  ;  but  he  had  entered  incarnately. 
Two  had  indeed  entered  embodied  ;  but  they  did  not  take  their 
bodies  from  the  grave.     Enoch  and  Elias  died  not,  but  were  only 


172  OCTOBER  5. 

changed.  Jesus  died  and  was  buried ;  and  passed  to  glory  from 
the  tomb.  Others  entered  heaven  by  mere  favor,  presenting  no 
claim  from  their  worthiness  and  obedience;  but  he  entered  by 
merit — He  deserved  all  the  glory  he  obtained — It  was  no  more 
than  the  reward  of  his  doing  and  suffering.  Others  entered  as 
private  individuals ;  and  their  entering  did  not  insure  the  entrance 
of  others — not  even  of  their  friends  and  relations.  Religion  is  a 
personal  thing :  and  it  could  not  be  inferred,  that  because  the  hus- 
band or  the  father  was  glorified,  the  wife  or  child  would  follow. 
But  he  entered  as  a  public  character,  as  the  head  and  representa- 
tive of  his  people :  and  because  he  lives,  they  shall  live  also. 
Hence  says  the  apostle,  "  He  hath  quickened  us  together  with 
Christ,  and  raised  us  up  and  made  us  sit  together  Avith  him  in  the 
heavenly  places." 

It  is  expedient  for  us,  therefore,  that  he  went  away  ;  and  as 
Joseph's  going  from  the  prison  to  the  palace  was  not  only  his  own 
advancement,  but  the  salvation  of  his  father's  house,  so  Jesus  is 
gone  into  heaven,  not  only  to  be  crowned  with  glory  and  honor, 
but  +0  execute  the  remainder  of  his  mediatorial  work,  on  behalf  of 
the  redeemed.  "  For  if,  when  we  Vv^ere  enemies,  we  were  recon- 
ciled to  God  by  the  death  of  his  Son  ;  much  more,  being  recon- 
ciled, we  shall  be  saved  by  his  life."  But  did  he  not  say,  when 
lie  expired,  "It  is  finished  ?"  He  did — and  it  was  finished — and 
nothing  could  be  added  to  it.  But  what  was  finished  ?  The  pro- 
curing of  salvation  onl}^ — not  the  application  of  it.  The  former 
was  done  upon  the  cross  ;  the  latter  is  done  upon  the  throne. 
What  he  suffered  to  acquire,  he  is  exalted  to  bestow.  He  is  exalt- 
ed to  be  a  Prnice  and  Savior ;  to  give  repentance  unto  Israel,  and 
forgiveness  of  sins. 

Even  in  his  priestly  character,  it  behooved  him  not  only  to  suf- 
fer, but  to  enter  into  his  glory.  The  apostle  therefore  says,  If  he 
were  on  earth,  he  could  not  be  a  priest ;  because  he  could  then 
only  have  fulfilled  one  part  of  the  ofllce.  For  the  high  priest 
not  only  offered  the  sacrifice,  but  entered  the  holy  place— and 
sprinkled  the  blood  upon  the  mercy-seat  and  burned  incense — 
and  made  intercession  for  the  people.  Jesus  therefore,  after  dy- 
ing for  us,  entered  into  heaven  itself,  there  to  appear  in  the  pre- 
sence of  God  for  us.  By  his  own  blood  he  entered  in  once  into 
the  holy  place,  having  obtained  eternal  redemption  for  us — 
"  Wherefore  he  is  able  also  to  save  them  to  the  uttermost  that 
come  unto  God  by  him,  seeing  he  ever  livetli  to  m.ake  intercession 
for  them." 

He?-e  he  fought,  and  overcame  ;  but  the  Conqueror  must  have 
his  triumph— displaying  his  spoils,  and  enriching  the  multitude. 
He  therefore  ascended  on  high,  leading  captivity  captive,  and  re- 
ceived sifts  for  men,  even  for  the  rebellious  also,  that  the  Lord 
God  might  dwell  among  them.  "  And  he  gave  some,  apostles  ; 
and  some,  prophets ;  and  some,  evangelists ;  and  some  pastors 
and  teachers  ;  for  the  perfecting  of  the  saints,  for  the  work  of 
the  ministry,  for  the  edifying  of  the  body  of  Christ." 

He  was  a  prophet,  by  his  own  preaching.  But  how  local,  and 
confined,  and  successless,  was  his  personal  ministry  !  The  work 


OCTOBER  6.  l-TS 

was  to  be  done  by  another  ministry.  Corporally,  he  was  to  with- 
draw :  "  But,"  said  he,  "  the  Comforter,  which  is  the  Holy  Ghost, 
whom  the  Father  will  send  in  my  name,  he  shall  teach  you  all 
things,  and  bring  all  things  to  your  remembrance,  whatsoever  I 
have  said  unto  you."  "  I  have  yet  many  things  to  say  unto  you, 
but  ye  cannot  bear  them  now.  Howbeit,  when  he,  the  Spirit  of 
truth,  is  come,  he  will  guide  5'Ou  into  all  truth  :  for  he  shall  not 
speak  of  himself ;  but  whatsoever  he  shall  hear,  that  shall  he 
speak  ;  and  he  will  show  you  things  to  come."  Thus  he  consi- 
dered his  personal  presence  and  agency  far  inferior  to  the  dispen- 
sation of  the  Spirit.  And  yet  some  are  looking  for  his  bodily  ad- 
vent again,  as  if  this  was  to  effect  what  the  Holy  Ghost  could  not 
accomplish.  -What  purpose  is  to  be  executed  in  the  spread  of  the 
Gospel  ;  or  the  conversion  of  souls  ?  or  glorification  of  the 
Church  ?  to  which  the  energy  of  the  Spirit  is  not  adequate  ?  Not 
by  might,  nor  by  power,  but  by  my  Spirit,  saith  the  Lord.  Were 
he  here  in  his  body,  he  would  be  confined  to  one  place  at  a  time, 
and  many  would  envy  the  honor  of  seeing  him  in  vain.  But  in 
his  Spirit,  he  can  be  everywhere,  and  enjoyed  of  all. 


October  6. — "  I  am  a  stranger  with  Thee,  and  a  sojourner,  as  all  my  fa- 
thers were." — Psalm  xxxix,  12. 

So  life  was  viewed  and  felt  by  David.  He  was  very  superior  to 
many  of  his  ancestors.  He  had  wealth,  and  power,  and  honor, 
and  reigned  the  greatest  monarch  of  the  east.  But  no  condition 
can  make  the  heir  of  immortality  a  citizen  here.  Others  are 
strangers  and  sojourners,  as  to  the  transitoriness  of  their  conti- 
nuance in  this  world,  and  the  certainty  of  their  removal  from  it ;  but 
not  as  to  their  disposition — they  mind  earthly  things  ;  and  would 
be  glad  to  live  here  always.  But  the  child  of  God  is,  in  principle, 
what  he  is  in  fact ;  and  in^experience,  what  he  is  in  destination. 
He  is  also  born  from  above  and  bound  for  glory.  And  though  he 
is  detained  here  in  a  foreign  land  for  a  v/hile,  for  the  discharge 
and  the  management  of  certain  duties  and  interests ;  yet  he  thinks, 
even  while  thus  engaged,  of  leaving  it,  in  due  time,  for  his  own 
country — where  his  best  relations  reside — where  lies  his  inherit- 
ance— and  where  he  is  to  dwell  for  ever. 

"  There  is  my  house,  my  portion  fair  ; 
"  My  kindred  and  my  friends  are  there, 
"  And  my  abiding  tiome: 

Am  I  a  stranger  and  a  sojourner  with  God  ?  Let  me  realize, 
let  me  exemplify  the  condition.  Let  me  look  for  the  treatment 
such  characters  commonly  meet  with.  Like  widows  and  orf)hans, 
they  are  often  imposed  upon,  and  wronged,  and  injured.  They 
are  turned  into  ridicule  and  reproach,  because  of  their  speech, 
their  dress,  their  manner,  and  usages.  And  Christians  are  a  pe- 
culiar people.  They  are  men  wondered  at.  The  Savior  tells  them 
not  to  marvel,  if  the  world  hates  them,  for  they  are  not  of  the 
world  even  as  he  is  not  of  the  world.  This  treatment  is,  in  reality, 
a  privilege,  rather  than  a  matter  of  complaint.  It  is  when  I  am 
admired  and  caressed,  and  I  find  every  thing  agreeable  in  my  cir- 


"  For  me  my  elder  brethren  slay, 
"And  angels  beckon  me  away, 
*'  And  Jesus  bids  me  come." 


174  OCTOBER  7. 

cumstances  ;  it  is  then  I  feel  something  of  the  settler.  But  the 
disadvantages  of  my  state  make  me  think  of  home  ;  and  induce 
me  to  arise,  and  depart  hence,  because  this  is  not  my  rest. 

And  surel}',  if  any  of  my  own  nation  be  near  me,  I  shall  be  in- 
timate with  them.  We  all  know  the  heart  of  strangers.  We  all 
feel  the  same  preferences.  The  same  hope  inspires  us.  The  same 
end  unites  us.  And  we  shall  speak  often  one  to  another ;  and 
contrast  our  present  with  our  future  condition  ;  and  inquire  when 
we  heard  from  home,  and  when  we  think  of  departing  for  it — 
and  thus  beguile  the  hours,  and  relieve  the  absence. 

And  let  me  not  be  entangled  in  the  affairs  of  this  life.  Let  me 
keep  myself  as  detached  as  possible  from  things  which  do  not 
concern  me.  Let  me  not  embarrass  myself,  as  an  intermeddler 
and  busy-body,  in  other  men's  matters.  But  study  to  be  quiet, 
and  to  do  my  own  business.  And  pray  for  the  peace  of  the  coun- 
try through  which  I  am  passmg.  And  be  thankful  for  every  ad- 
vantage I  enjoy  in  my  temporary  exile. 

And  let  my  affection  be  set  on  things  that  are  above,  and  my 
conversation  be  always  in  heaven.  Let  me  not  be  impatient  for 
home  ;  but  prizing  it ;  and  longing  for  it ;  and  judging  of  myself 
by  my  relation  to  it.  Who  has  not  joined  in  the  proverbial  senti- 
ment, "  Home  is  home,  however  homely  ?"  We  read  of  some 
Swiss  soldiers  on  foreign  service,  M-ho  were  so  affected  with  a 
song  that  vividly  recalled  to  mind  their  native  valleys,  and  the 
houses  in  which  they  were  born,  that  the  officers  were  obliged  to 
forbid  the  use  of  it.  But,  Oh  !  my  Father's  house  !  Here,  toil ; 
there,  rest.  Here,  trouble  ;  tliere,  joy  and  gladness.  Here,  dark- 
ness ;  there,  light.  Here,  sin  ;  there,  spotless  purity.  Here,  the 
tents  of  Meshech  and  Kedar  ;  there,  the  spirits  of  just  men  made 
perfect,  and  the  innumerable  company  of  angels,  and  the  Lord  of 
all.     "  With  such  views,"  says  Dr.  Goodwin,  "  let  who  will  be 


October  7. — "I  will  feed  my  flock,  and  I  will  cause  them  to  lie  down, 
saith  the  Lord  God." — Ezekiel,  xxxiv,  15. 

This  is  spoken  of  the  subjects  of  divine  grace. 

Indimdually  considered,  they  are  called  sheep,  to  remind  us  ol 
their  personal  qualities ;  their  weakness,  meekness,  gentleness, 
harmlessness,  patience,  and  submission.  Some,  in  their  affliction, 
toss  like  a  wild  bull  in  a  net.  Lay  hold  of  a  swine,  and  the  neigh- 
borhood is  alarmed.  But  observe  the  fleecy  sufferer.  She  indeed 
palpitates.  And  the  Christian  may  palpitate — and  tremble — and 
be  ready  to  faint ;  but  his  very  manner  silently  says,  I  know,  O 
Lord,  that  thy  judgments  are  right,  and  that  thou  in  faithfulness 
hast  afTIicted' rae.  Let  thy  loving-kindness  be  for  my  comfort, 
according  to  thy  word  unto  thy  servant. 

—Distinctively  considered,  they  are  not  all  sheep.  Many  of 
them  are  lambs.  But  these  are  sheep  in  nature  and  degree  ;  and 
arc  equally  dear  to  the  Shepherd,  with  the  older  parts  of  his 
charge.  Yea,  he  gathers  the  lambs  with  his  arm,  and  carries 
them  in  his  bosom ;  and  gently  leads  those  that  are  with  young, 


OCTOBER  7.  175 

\  or  have  young,  as  the  margin  is,  and  leads  tliem  thus  because  ol 
j  Ihe  lambs.  Lowth  renders  it,  "  The  nursing  ewes  he  will  gently 
^  lead."  And  we  are  persuaded  that  the  force  of  this  tender  image 
applies  to  the  lambs,  and  not  to  the  mothers.  If  the  latter  were 
driven  on  fast,  the  former  could  not  keep  up  with  them,  especially 
in  rough  ground  ;  and  tlius  losing  their  maternal  supplies,  would 
droop  and  perish. 

—  Collect iveli/,  they  are  a  flock.  And  one  flock  only,  according 
to  our  Savior's  words.  '•  One  fold  and  one  Shepherd."  Whatever 
differences  there  are  among  them,  they  are  only  the  differences  of 
sheep,  and  of  lambs.  What  difficulty  is  there  in  believing  this  ? 
Essential  sameness  is  not  destroyed  by  circumstantial  distinction 
Unity  is  not  incompatible  with  variety.  Many  branches  make 
but  one  tree  :  many  members  but  one  body.  Bigots  would  banish 
harmony  from  the  church  of  God :  for  there  can  be  no  harmony 
where  all  the  sounds  are  the  same.  God  promised  that  he  would 
give  his  people  one  heart  and  one  way.  And  our  Lord  prayed  that 
his  followers  might  be  one.  Have  this  prayer  and  tliis  promise 
been  fulfilled  ?  We  dare  not  suppose  the  contrary ;  but  if  they 
have,  v/e  may  see  what  kind  of  oneness  was  intended.  Not  a  one- 
ness of  opinion  ;  not  a  sameness  in  forms  of  worship,  and  modes 
of  discipline — for  these  never  have  been  found — but  a  oneness,  a 
sameness  consistent  with  the  variations  that  have  obtained  among 
them.  A  unity  of  spirit.  A  community  of  principles.  A  fellow- 
ship of  privileges — all  being  redeemed  by  the  same  blood,  justi- 
fied by  the  same  righteousness,  renewed  by  the  same  grace,  and 
joint  heirs  of  the  same  glory.  "There  is  neither  Jew  nor  Greek, 
there  is  neither  bond  nor  free,  there  is  neither  male  nor  female  ; 
for  ye  are  all  one  in  Christ  Jesus." 

And  is  this  flock  ever  forsaken  or  forgotten  by  Him  ?  "  I  wOl 
feed  my  flock,  and  I  will  cause  them  to  lie  down,  saith  the  Lord 
God."  But  tell  me,  O  thou  whom  my  soul  loveth,  where  thou 
feedest  ;  where  thou  makest  thy  flock  to  j-esi  at  noon.  For  why 
should  I  be  as  one  that  turneth  aside  by  the  flocks  of  thy  com- 
panions ? 

"  Fain  would  I  feed  among  thy  sUeep  ;      |      "Among  thera  rest,  among  them  sleep." 

What  says  David  ?  "  The  Lord  is  my  shepherd ;  I  shall  not 
want.  He  maketh  me  to  lie  down  in  green  pastures;  he  leadeth 
me  beside  the  still  water." 

This  is  grace.  What  is  glory  ?  What  said  the  angel  to  John  ? 
"  niey  shall  hunger  no  more,  neither  thirst  any  more ;  neither 
shall  the  sun  light  on  them,  nor  any  heat.  For  the  Lamb,  which 
is  in  the  midst  of  the  throne,  shall  feed  them,  and  shall  lead  them 
unto  living  fountains  of  wateis  ;  and  God  shall  wipe  away  all  tears 
from  their  eyes." 

There  is  another  flock  in  the  world.  This  consists  of  goats 
They  also  have  a  shepherd.  It  is  the  devil :  and  they  are  taken 
captive  by  him  at  his  will.  He  has  also  under  shepherds  to  do 
his  work ;  and  to  him  they  are  amenable  ;  and  what  a  reward 
will  he  render  them  !  But  his  flock,  his  direful  flock — what  food, 
what  repose  have  they  !  What  in  time,  or  eternity  I  The  way  ol 
transgressors  is  hard.      The  end  of  these  things  is  death— the 


176  OCTOBER  8. 

second  death.  And  if  any  of  them  should  be  intermixed  with  the 
flock  of  Christ,  and  escape  detection  here — ''  before  Him  shall  be 
gathered  all  nations;  and  he  shall  separate  them  one  from  another, 
as  a  shepherd  divideth  his  sheep  from  the  goats :  and  he  shall  sei 
the  sheep  on  his  right  hand,  but  the  goats  on  the  left."  "And 
these  shall  go  away  into  everlasting  punishment ;  but  the  right- 
eous into  life  eternal." 


October  8. — "  But  in  every  thing,  by  prayer  and  supplication,  with  thanks- 
giving, let  your  requests  be  made  knoAvn  unto  God." — Philippians,  iv,  6. 

This  is  a  simple  and  pleasing  account  of  prayer.  It  is  the 
making  of  our  requests  known  unto  God.  He,  indeed,  knows 
them  perfectly  before  we  express  them.  But  he  will  know  them 
from  us,  that  we  may  be  properly  affected  with  our  own  wants, 
and  prepared  for  the  display  of  his  goodness  and  grace.  And  the 
apostle  reminds  us  of  three  things  very  worthy  of  our  attention, 
with  regard  to  prayer. 

First.  It  is  the  prevention  and  cure  of  care.  "  Be  careful  for 
nothing — but  in  every  thing,  by  prayer  and  supplication,  with 
thanksgiving  let  your  requests  be  made  known  unto  God."  All 
feel  anxiety  to  be  rid  of  a  galling  load.  But  the  question  is,  how 
are  we  to  disencumber  ourselves  of  the  burden  ?  All  acknowledge 
the  disorder,  and  many  methods  have  been  prescribed  by  way  of 
remedy  ;  but  if  some  of  them  touch  the  paroxysm  of  the  com- 
plaint, none  of  them  reach  the  root  of  the  malady.  The  common- 
ness of  the  case,  the  brevity  of  time,  the  uselessness  of  giving  way 
to  solicitude,  and  the  injurious  effects  of  it;  all  these  are  true  and 
proper — but  they  do  njt  go  far  enough.  The  fact  is,  if  we  are  not 
to  be  careful,  some  one  must  care  for  us.  And  the  thing  is — and 
nothing  less  than  this  can  tranquilize  the  mind — to  be  under  the 
management  of  Him,  who  loves  us  better  than  we  love  ourselves, 
knows  unerringly  what  is  good  for  us,  and  is  able  to  make  every 
thing  conduce  to  our  vv'elfare — "  Casting  all  our  care  on  Him  ;  for 
he  careth  for  us."  And  this  is  done  by  prayer.  Hezekiah  took 
the  letter,  and  went  and  spread  it  before  the  Lord.  Hannah 
poured  out  her  heart  before  God,  and  her  countenance  was  no 
more  sad.  In  whatever  has  befallen  or  foreboded  him,  every  be- 
liever has  made  the  trial,  and  been  able  to  say,  with  Asaph,  "  But 
it  is  good  for  me  to  draw  near  to  God." 

Secondly.  It  is  to  be  very  extensively,  yea,  universally  per- 
formed. Not  in  some  things,  or  in  many  things — but  in  evenj 
thing,  by  prayer  and  supplication,  we  are  to  make  known  our  re- 
quests unto  God.  Some  only  pray  when  God's  chastening  hand  is 
upon  them.  In  their  affliction  they  seek  him  early.  And  this,  as 
far  as  it  goes,  is  not  to  be  censured.  Many,  like  Manasseh,  have 
first  sought  God  in  trouble.  Prayer  is  peculiarly  seasonable  in 
distress.  But  though  prayer  may  commence  in  affliction,  it  is 
not  to  cease  with  it,  or  l3e  confined  to  it.  Prayer  is  equally  need- 
ful to  preserve  and  sanctify  us  in  prosperity.  It  is  not  praying  on 
extraordinary  occasions,  but  on  common  ones,  that  evinces  a 
pious  frame  of  mind.  Do  we  delight  ourselves  in  the  Almighty  ? 
Do  we  always  call  upon  God  ?  In  all  thy  ways,  says  Solomon, 


OCTOBER  8.  177 

acknowledge  Hiiii.  It  is  thus  alone  we  give  God  the  glory  of  his 
universal  providence  ;  not  thinking  with  the  Assyrians,  that  he  is 
the  God  of  the  hills  only,  but  also  of  the  valleys  ;  and  that  a  spar- 
row falleth  not  to  the  ground,  without  our  heavenly  Father ;  and 
that  the  very  hairs  of  our  head  are  all  numbered.  Some  imagine 
that  many  things  are  too  little  to  be  the  subject  of  prayer.  A  dis- 
tinction is  indeed  to  be  made  between  the  particularity  and  mi- 
nuteness of  private  and  public  prayer — But  let  us  remember,  that 
we  are  not  to  consider  any  thing  too  little  for  our  prayer  that  God 
does  not  deem  beneath  his  notice :  and,  also,  that  it  is  difficult,  if 
not  impossible  for  us,  in  many  cases,  to  ascertain  what  is  little ;  as 
events  the  most  important  often  hinge  on  circumstances  apparent- 
ly the  most  trivial.  Joseph's  going  to  inquire  after  the  welfare  of 
his  brethren  on  the  plain,  seemed  a  slight  thing.  Yet  he,  that 
morning,  took  leave  of  his  father  for  more  than  twenty-one  years ; 
and  went  a  way  by  which  he  never  returned.  Saul  sought  his 
father's  asses — a  thing  that  seemed  devoid  of  consequence ;  but 
perhaps  he  is  now  in  hell,  owing  to  it,  for  then  began  his  prosperi- 
ty, which  destroyed  him — then  Samuel  met  him,  and  anointed 
him  king  over  Israel.  You  go  out,  not  knowing  what  a  day  may 
bring  forth,  as  to  your  happiness  or  misery — Before  the  evening, 
you  may  meet  accidentally  with  a  connexion  that  shall  prove  a 
source  of  joy  or  suffering  through  life.  ''  Why  this  is  enough  to 
make  one  live  and  move  in  constant  trembling."  This  is  not  the 
design  of  it — but  it  is  designed  to  induce  you — in  every  thing  to 
commit  3'our  way  and  your  works  unto  the  Lord. 

Thirdly.  It  is  to  be  alwa3''s  attended  with  a  pleasing  compan- 
ion. But  in  every  thing,  by  prayer  and  supplication,  vjith  thanks- 
givings let  your  requests  be  made  known  unto  God.  And  does 
not  this  imply,  that  we  can  never  approach  God  without  having 
cause  for  gratitude  ?  Hence  it  is  said,  in  every  thing  give  thanks. 
Whatever  be  our  condition,  we  have  much  more  to  be  grateful 
for,  than  to  complain  of — Complain !  What  can  ever  justify  this  ?' 
Why  should  a  living  man  complain,  a  man,  for  the  punishment  of 
his  sin  ?  Let  our  losses  and  afflictions  be  what  they  may.  He  has 
not  dealt  with  us  after  our  desert,  nor  rewarded  us  according  to 
our  iniquity.  Yea,  the  trials  themselves  are  the  effects  of  love, 
and  designed  to  work  together  for  our  highest  welfare. 

— And  does  it  not  teach  us,  that  whenever  we  go  to  God  to  ask 
for  fresh  favors,  we  should  be  sure  to  acknowledge  the  reception 
of  former  ones  ?  How  seldom  is  this  the  case  !  How  much  selfish- 
ness is  there  even  in  our  devotion !  How  much  more  of  them  is 
occupied  in  petition  than  in  praise !  Urged  by  our  necessities,  we 
go,  and  call  upon  God  in  prayer !  but  when  we  have  succeeded, 
we  forget  to  return  to  give  him  the  glory  that  is  due  unto  his  holy 
name.  Were  there  not  ten  cleansed?  But  where  are  the  ninel 
Where  is  even  Hezekiah  ?  He  rendered  not  according  to  the  bene- 
fit done  him. 


178  OCTOBER  9. 

October  9. — '•!  did  know  thee  iu  tlie  Wilderness,  in  the  laud  of  great 
drought." — Hosea,  xiii,  5. 

This  "  Yv  ilderness"  means  the  vast  desert  in  ^vhicll  the  Jews 
wandered  for  forty  years,  betvveen  Egypt  and  Canaan.  It  io 
characterized  by  one  attribute—"  A  land  of  great  drought."  And 
this  was  enough  to  render  it  trying.  But  it  was  in  every  respect 
formidable  and  repulsive.  Witness  (lie  language  of  Jeremiah ; 
"  Neither  said  they,  Where  is  the  Lord  that  brought  us  up  out  of 
the  land  of  Egypt,  that  led  us  through  the  Wilderness  :  through  a 
land  of  deserts,  and  of  pits ;  through  a  land  of  drought,  and  of 
the  shadow  of  death  ;  through  a  land  that  no  man  passed  through, 
and  where  no  man  dwelt." 

But  here  God  says,  "  I  knew  thee."  It  cannot  mean  a  mere  ac- 
quaintance with  their  condition  and  circumstances  j  for  what  can 
be  hid  from  Him  ?  But  it  intends  two  things. 

First.  He  knevv  them  there,  so  as  to  provide  for  them.  Thus  it 
marks  his  goodness ;  and  forms  a  contrast  with  the  conduct  of 
many  of  our  fellow  creatures.  A  friend  is  born  for  adversity : 
and  to  him  that  is  afflicted,  ^'liy  slwiild  be  showed  from  his  friend. 
But,  alas !  this  is  rarely  exemplified.  They  who  were  intimate 
enough  Avith  their  connexions  before,  scarcely  know  them  when 
they  are  in  distress.  The  flower  which,  when  fresh  and  fragrant, 
was  put  into  the  bosom,  is,  when  withered  and  dry,  thrown  awaj\ 
The  garden,  which,  while  yielding  every  kind  of  gratification,  is 
constantly  visited,  is  deserted  in  winter.  But  it  is  othervuse  with 
God.  Thouglifae  never  leaves  his  people,  he  has  peculiarly  pro- 
mised to  be  with  them  in  trouble.  And  David  acknowledged  this  : 
"  Thou  hast  known  my  soul  in  adversities."  And  has  he  not 
known  our  souls  in  the  same  state  ?  Has  he  not  been  better  to  us 
than  our  fears  ;  and  proved  himself  "  a  very  present  help  in  trou- 
ble ?"  So  it  was  with  Israel — he  found  them  in  a  desert  land,  in  a 
waste  howling  wilderness  ;  and  though  the  situation  aflforded 
them  no  supplies,  he  allowed  them  to  want  no  good  thing.  He 
led  them  by  a  pillar  of  cloud  by  day,  and  a  pillar  of  fire  by  night 
— healed  the  bitter  waters  of  Marah — fetched  them  honey  out  of 
the  rock,  and  oil  out  of  the  flinty  rock — rained  down  manna  upon 
them — suffered  not  their  raiment  to  wax  old  upon  them,  nor  their 
foot  to  swell  in  travelling — vanquished  their  enemies— gave  them 
ordinances — and  sent  his  Holy  Spirit  to  instruct  them — so  that 
Moses  well  said,  '•  Happy  art  thou,  O  Israel ;  vviio  is  like  unto 
thee,  O  people  saved  of  the  Lord  I" 

Secondly.  He  knew  them  there,  so  as  to  approve  of  them,  and 
acknowledge  them.  It  is  undeniable  that  the  word  hwiv  has  this 
meaning,  when  it  is  said,  '•  The  Lord  knoweth  the  way  of  the 
righteous."  "  If  any  man  love  God,  the  same  is  known  of  him." 
'•  Know  them  that  labor  among  you."  But  did  God  thus  know 
them  in  the  v.ilderness ?  Not  absolutely, but  comparatively.  They 
followed  him  out  of  Egypt  and  not  one  lingered  behind.  At  the 
Red  Sea  they  sang  his  praise.  At  Sinai  they  cheerfully  and  un- 
reservedly acceded  to  his  covenant.  And  though  they  were 
guilty  of  many  perversenesses  and    rebellions,  yet  they  never 


OCTOBER  10.  179 

wholly  reiiuqiiished  his  worship  and  established  idolatry  and 
wickedness  by  a  law,  as  they  afterwards  did  in  Canaan.  While 
we  dwell  on  imperfections,  God  loves  to  make  the  best  of  things. 
Surali  spake  unadvisedly  with  her  lips  5  but  she  uttered  one  good 
thing— she  called  Abraham,  Lord;  and  this  only  is  mentioned. 
Job  cursed  the  day  of  his  birth  :  but  when  James  refers  to  him, 
we  hear  only  of  the  patience  of  Job.  And  observe  God' ti  gracirms 
testimony  concerning  Israel  at  this  period:  "Go,  and  cry  in  the 
ears  of  Jerusalem,  saying,  Thus  saith  the  Lord,  I  remember  thee, 
ihe  kindness  of  thy  youth,  the  love  of  thine  espousals,  when  thou 
wentest  after  me  in  the  wilderness,  in  a  land  that  was  not  sown. 
Israel  was  holiness  unto  the  Lord,  and  the  first  fruits  of  his  in- 
crease :  all  that  devour  liim  sliall  offend  3  evil  shall  come  upon 
them,  saith  the  Lord.*' 

Adversity  will  not,  of  itself,  secure  godliness.  Persons  may  be 
reduced,  and  not  humbled  :  they  may  be  afilicted,  and  God  not 
know  them  in  -heir  distress.  Yet,  in  general,  if  you  observe 
others,  and  review  your  own  experience,  you  will  find  times  of 
affliction  have  been  more  friendly  to  religion  than  seasons  of  case 
and  prosperity. 

First.  When  has  God  known  your  conscience  most  wakeful, 
and  your  heart  most  watchful  against  sin?  Before  I  was  afflicted; 
says  David,  I  went  astray:  but  now  have  I  kept  my  word. 

Secondly.  When  has  God  known  your  souls  most  weaned  from 
the  world,  and  willing  to  leave  it  ?  When  all  was  agreeable  and 
inviting  ?  or  v/hen  every  thing  conspired  to  tell  you,  that  this  is 
not  your  rest  ? 

Thirdly.  WTien  has  he  known  you  value  most  the  communion 
of  saints ;  the  means  of  grace ;  the  preaching  of  the  word  ?  AV'heii 
did  your  eye  bedew  your  Bible  ?  Wlien  pressing  the  sacred  vo- 
lume to  your  bosom,  did  you  say,  I'nless  thy  laws  had  been  my 
delight,  I  should  have  perished  in  mine  affliction  ? 

Fourthly.  When  has  he  known  you  most  frequently  and  ear 
nestly  addressing  the  throne  of  his  Grace  ?  In  their  affliction  they 
will  seek  me  early.  In  the  day  of  my  trouble  I  sought  the  Lord. 
Even  the  Savior  himself,  being  in  an  agony,  prayed  more  earnestlv. 
'•  O  my  people,"  says  he  here,  "  you  and  I  were  better  acquainted 
in  the  wilderness,  when  you  were  in  a  low  condition  ;  and  left  to 
my  immediate  care;  and  you  lived  daily  by  faith.  Then  3'ou 
made  me  many  a  visit — but  now  we  seldom  meet.**  Such  is  the 
effect  of  indulgence  under  fullness.  He  therefore  immediately  adds, 
"  According  to  their  pasture,  so  they  were  filled  ;  they  were  filled, 
and  their  heart  was  exalted  ;  therefore  have  they  forgotten  me." 


October  10. — "  And  the  children  of  Israel  took  tlieir  journeys  out  of  the 
wilderness  of  Sinai;  and  tlic  cloud  rested  in  tiie  wilderness  of  Paraii." 

r\umbers,  x,  V^. 

If  the  Jews,  as  the  apostle  assures  us,  were  our  ensamples,  in 
nothing  do  they  more  represent  the  experience  of  Christians  than 
ill  their  progress  from  Egypt  to  Canaan. 

— They  had  now  conlinucd  many  months  in  the  wilderness  of 


180  OCTOBER  10. 

Sinai,  whore  the  law  was  given,  and  all  the  ordinances  of  divine 
worship  were  established.  There  they  had  committed  idolatry 
and  provoked  the  Most  High  to  anger;  and  there  he  proved  him- 
.self  the  just  God  and  the  Savior.  He  forgave  their  iniquities,  but 
took  vengeance  on  their  inventions.  They  were  now  to  enter  the 
wilderness  of  Paran,  a  vast  desert  of  nine  days'  journey  ;  and 
where  the  greater  part  of  their  subsequent  stations  were  fixed, 
*' And  the  children  of  Israel  took  their  journeys  out  of  the  wil- 
derness of  Sinai ;  and  the  cloud  rested  in  the  wilderness  of  Pa- 
ran."  Thus  they  only  marched  from  one  \oilderness  into  another. 
And  is  not  this  the  case  with  all  our  changes  in  this  world  ?  Let 
us  look  at  a  few  of  them  ;  and  we  shall  see,  that  whatever  they 
may  promise — as  to  satisfaction  and  happiness — they  leave  us 
much  the  same  as  they  find  us. 

'  It  is  not  so  when  we  pass  from  one  period  to  another  ?  Every 
age  has  been  full  of  complaints ;  and  here  it  is  remarkakle,  in- 
stead of  supposed  improvement,  the  inquiry  has  always  been. 
"  What  is  the  cause  that  the  former  days  were  better  than  these?" 
We  end  one  year  with  a  kind  of  gloom,  and  hail  the  arrival  of 
another;  but  the  months  are  found  the  same  with  those  v.hich  had 
previously  passed  away.  The  winter  is  not  without  cold,  nor  the 
summer  without  heat.  W^e  feel  in  our  early  days  the  confine- 
ment ofschool,  and  the  restraints  of  a  father's  house  ;  we  long  to 
be  at  our  own  disposal,  and  to  enter  life  for  ourselves.  But  where 
is  the  man  that  has  not  exclaimed,  "  O  that  I  was  as  in  the  days  of 
my  youth  !"  Much  is  said  of  an  agreeable  and  peaceable  old  age. 
W  ho  does  not  desire  many  days,  that  he  may  see  good  ?  yet  is 
their  strength  labor  and  sorrow.  Another  girds,  and  leads  us 
whither  we  would  not.  In  vain  we  look  around  for  our  cariy 
and  endeared  connexions — lover  and  friend  is  put  far  from  us, 
and  our  acquaintance  into  darkness.  The  days  are  come  in  which 
we  may  say,  "  I  have  no  pleasure  in  them."  ''  All  that  cometh  is 
vanity." 

Is  it  not  the  same  when  vve  pass  from  one  residence  to  another  ? 
There  are  few  but  have  known  local  changes  ;  and  some,  by  a 
train  of  events,  have  been  led  to  pitch  their  tents  in  situations  the 
most  remote  from  all  their  former  expectations.  Sometimes  a 
removal  is  not  at  our  own  option.  In  other  cases  it  seems  very 
inviting  and  desirable.  It  may  have  preferable  claims.  But  still 
it  is  a  removal  in  the  wilderness,  and  not  out  of  it.  To  Abraham, 
God  said,  "  Get  thee  out  of  thy  country,  and  from  thy  father's 
house,  into  a  land  that  I  will  tell  thee  of :"  and  this  was  the  land 
of  Promise.  Yet  even  there  he  shared  in  the  troubles  of  his  ne- 
phew. Lot — went  for  years  without  an  heir  to  his  wealth — was 
tried  in  offering  up  his  son  Isaac — and  buried  his  Sarah  out  of 
sight,  in  The  cave  of  Machpelah.  There,  by  faith,  he  sojourned 
as  in  a  strange  country,  dwelling  in  tabernacles — not  at  home 
but  looking  for  a  city  which  had  foundations,  whose  builder  and 
maker  is  God. 

Is  it  not  the  same  when  we  go  from  one  condition  to  anotlier  ? 
Many  deem  it  a  fine  thing  to  pass  from  obscurity  to  splendor — 
forgetful  that  distinction  and  fame  will  draw  forth  envy,  and  ex- 


OCTOBER  10.  181 

cite  evil  speaking,  and  deprive  us  of  the  sweets  of  retirement  and 
leisure.  David  rose  from  a  shepherd's  cottage  to  the  grandeur  of 
a  palace — and  then  sighed,  "  O  that  I  had  wings  like  a  dove  ;  for 
then  would  I  fly  away  and  be  at  rest."  How  wise  was  the  Shu- 
naniite  !  When  Elisha  offered  to  speak  for  her  to  the  king ;  "  I 
dwell,"  said  she,  "  among  mine  own  people."  Some  deem  it  a 
great  thing  to  rise  from  indigence  to  wealth.  By  their  eagerness 
to  acquire  it,  all  seem  to  think,  if  they  could  have  affluence,  they 
should  v\'ant-noi]iing.  But  does  a  man's  life  consist  in  the  abun- 
dance of  the  things  which  he  possesseth  ?  His  desires  increase 
with  his  means ;  and  in  the  midst  of  his  sufficiency  he  is  in 
«tr.aits.  The  same  may  be  said  in  passing  from  activity  to  leisure. 
"  Oh  !"  says  one,  "  when  I  have  acquired  so  much,  and  can  with- 
draw from  the  world,  where  I  have  been  so  tried,  I  shall  be  hap 
py."  But  to  withdraw  from  the  world  is  not  so  easy.  Habits 
form  a  second  nature.  Few  are  qualified,  either  to  improve  or  to 
enjoy  solitude.  No  kind  or  degree  of  exertion  is  so  much  at  va- 
riance with  happiness,  as  having  nothing  to  do.  Ennui  is  an  insect 
that  preys  upon  all  bodies  at  rest. 

"  And  Satan  finds  some  mischief  still,  [  "  Tor  idle  hands  (o  do." 

He  found  David  alone  :  and  Eve  alone.  It  is  the  v/ill  of  nature 
•and  Providence  that  we  should  pass  from  individual  into  social 
life ;  and  Solomon  says.  He  that  findeth  a  wife,  findeth  a  good 
thing,  and  obtaineth  favor  of  the  Lord.  And  the  conjugal  condi- 
tion, wisel}^  and  piously  entered,  in  a  general  way,  admits  of  more 
happiness  than  any  other.  But  it  may  produce  the  keenest  an- 
guish. At  best,  it  cannot  yield  pure  and  unalloyed  felicity— our 
affections  become  sources  of  anxiety  and  fear — we  share  the 
pains,  as  well  as  the  pleasures,  of  those  who  are  one  with  us— 
and  every  delightful  tie  is  mortal.  How  impatient  are  some  to 
enter  the  parental  relation  !  Lo  !  cliildren  are  a  heritage  of  the 
Lord,  and  the  fruit  of  the  womb  is  his  reward.  But  the  Proverb 
truly  calls  them,  certain  cares,  and  uncertain  comforts.  How  often 
do  the  father  and  mother  mourn  over  undutifulness,  depravity, 
an  early  grave.     Childhood  and  youth  are  vanity. 

"  This  is  a  very  gloomy  view  of  things  ;"  but  is  it  not  a  true 
one  ?  a  Scriptural  one  ?  And  if  so,  should  it  not  check  presump- 
tion and  vain  confidence  7  Should  it  not  inspire  sober  and  m.ode- 
rate  expectation,  with  regard  to  every  earthly  scene— in  those 
who  are  just  entering  life  ?  or  those  who  are  on  the  verge  of  any 
change  in  it  ? 

Is  there,  however,  nothing  to  encourage  and  comfort  under 
such  a  dispensation  ?  Much  every  way.  Such  a  state  of  things 
is  not  Cfl5z<a7— "  And  the  children  of  Israel  took  their  journeys 
out  of  the  wilderness  of  Sinai ;  and  the  cloud  rested  in  the  wil- 
derness of  Paran."  Therefore,  though  they  removed  from  one 
desert  into  another,  it  was  under  the  Lord's  guidance  and  con- 
duct. He  determines  the  bounds  of  our  habitation,  and  admini- 
sters all  our  comforts  and  our  crosses.  Such  a  state  af  tilings  we 
are  not  7(nappnsed  of;  and  therefore,  if  we  go  on,  buoyed  up 
with  hopes  which  miist  issue  in  disappointment,  the  fault  is  our 
own  ;  as  all  history,  observation,  experience,  and  Scripture  tell  us 


182  OCTOBER  11. 

enough  to  prevenl  it.  Such  a  state,  too,  is  not  peculiar  to  us — it 
has  been  known  by  all  our  brethren  who  were  before  us  in  the 
world,  and  will  be  realized  by  all  those  who  come  after  us.  Nor 
is  it  ovw  final  state.  Another  is  discovered  and  promised.  There 
remaineth  a  rest  for  the  people  of  God  ;  a  better,  even  a  lieavenly 
country — a  few  more  stages,  and  we  shall  remove  to  the  glory  of 
all  lands — no  thorns  there,  no  dangers  there — after  all  our  move- 
ments in  the  wilderness,  we  shall  move  out  of  it :  and  the  days 
of  our  mourning  will  be  ended.  Neither  is  it  an  vnmi.rcd  state. 
If  this  earth  is  not  heaven,  it  is  not  hell :  if  we  are  not  in  Canaan, 
the  Desert  we  are  in  is  not  like  Egypt,  from  whence  we  came 
out.  Like  the  Jews,  we  have  many  advantages  and  comforts, 
though  the  place  itself  yields  us  nothing.  We  have  the  fiery 
cloudy  pillar  ;  and  water  from  the  rock ;  and  the  manna ;  and 
Moses,  Aaron,  and  Miriam  ;  and  the  grapes  from  Eshcol ;  and 
God,  w^ho  is  nigh  unto  us  in  all  that  we  call  upon  him  for.  Yea, 
the  very  difficulties,  mortifications,  and  distresses  of  the  state  are 
useful.  The)'  try  us,  and  humble  us,  and  do  us  good  with  regard 
to  our  latter  end.  But  for  these,  how  unwilling  should  we  be  to 
go.  How  vain  would  the  admonition  be,  "  Arise,  and  depart  ;" 
unless  it  were  enforced  with  the  conviction,  "  This  is  not  our  rest." 
Let  this,  therefore,  keep  us  from  the  murmurings  of  discontent, 
and  the  forebodings  of  despondency.  Though  serious,  let  us  not 
be  gloomy.  And  while  free  from  delusive  hopes,  let  us  not  yield 
to  unbelieving  fears — but  thank  God,  and  take  courage. 


OcTOBKR  11. — "  And  he  led  them  out  as  far  as  Bethany;  and  he  lifted  his 
hands,  and  blessed  them.  And  it  came  to  pass,  while  he  blessed  them,  he 
V*  as  parted  from  them,  and  carried  up  into  heaven." — Luke,  xxiv,50,  51. 

— From  another  Scripture,  it  would  seem  that  he  ascended  from 
Mount  Olivet.  But  there  is  no  contradiction  here.  The  same 
eminence  is  intended — on  the  one  side  of  it,  in  the  garden  of 
Gethsemane,  he  suffered  ;  on  the  opposite  side,  stretching  down  to 
Bethany,  he  was  received  up  into  glory.  And  we  see  the  latter 
was  some  considerable  distance  from  the  former :  for,  of  the  attend- 
ants at  his  ascent,  it  is  said,  "  Then  returned  they  unto  Jerusalem 
from  the  mount  called  Olivet,  which  is  from  Jerusalem  a  Sabbath- 
day's  journey." 

Thither  he  seems  to  have  led  his  disciples,  and  for  the  sake  of 
abstraction  and  privacy  ;  for  he  had  said  before  his  death.  "  Tlie 
world  seeth  me  no  more,"  They  had  seen  him  and  believed  not. 
To  v/hat  purpose  should  other  proofs  be  displayed  before  those 
on  whose  minds  all  his  miracles  had  made  no  impression  ?  And 
here  was  a  sufficient  number  to  attest  the  fact :  and  reason  cannot 
question  the  competency  of  these  witnesses,  either  as  to  capacity 
or  sincerity. 

But  how  wonderful  and  pleasing  is  the  manner  in  wiiich  he 
took  his  leave!  His  disciples  had  often  tried  him.  They  had 
always  betrayed  great  imperfections ;  and,  after  their  professions 
of  attachment  to  him,  as  soon  as  he  was  apprehended,  they  all 
forsook  him,  and  fled.  He  might  well  have  cast  them  off,  but  he 
loved  them  even  unto  the  end.     He  might  have  forgiven  them  ; 


OCTOBER  11.  183 

and  yet  have  lefi  them  unseen — r»r  silently — or  with  a  frown — or 
with  a  rebuke — and  this  would  almost  have  hrokeii  their  hpans: 
but  '•  he  lifted  up  his  hands,  and  blessed  them  !"  Thus  proclaiming 
the  most  cordial  forgiveness;  thus  assuring  them,  that  they  might 
rely  on  his  remembering  them  when  he  was  come  into  his  kingdom. 
Dr.  Priestly  is  much  perplexed  about  his  present  residence  and 
employment.  It  would  appear,  he  says,  from  some  intimations 
in  the  Epistles,  as  if  he  still  had  occasionally  something  to  do  with 
the  church;  but  what  this  is  v/3  cannot  conjecture.  And  there  is 
no  doubt,  says  he,  but  he  is  now  somewhere  on  earth  :  for  what 
relation  can  he  have  to  any  other  planet?  But  we  are  assured  that, 
while  he  blessed  his  disciples,  he  was  parted  from  them,  '•  and 
carried  up  into  heaxeny  Where  this  is,  we  are  not  infonm-d  : 
but  it  is  obviously  a  place ;  for  he  was  clothed  in  a  body  like  cur 
own  ;  and,  corporeally,  he  cannot  be  every  where.  But  wherever 
he  thus  is,  there  is  heaven,  x^nd  this  accords  with  his  own  lan- 
guage— "1  go  to  prepare  a  place  for  you."  And  though  heaven  is 
to  be  considered  more  as  a  state  than  a  place  ;  and  thougli  even 
now  our  happiness  does  not  depend  essentially  upon  local  situa- 
tioiis,  yet  these  have  their  importance— And  what  beautiful  and 
enchanting  places  have  we  seen,  and  heard  of,  and  imagined  !  But 
"  eye  hath  not  seen,  nor  ear  heard,  neither  have  entered  into  the 
heart  of  man,  the  things  which  God  hath  prepared  for  them  that 
love  him."  What  a  residence  was  Eden,  before  the  fall  of  the 
first  Adam  I  But  this  fell  infinitely  short  of  the  excellency  of  the 
abode  of  the  second  Adam,  the  Lord  from  heaven — 

'  Oh !  the  'ielights,  the  heavenly  joys,  I      "  Where  Jesus  sheds  the  brightest  beams 

"The  glories  of  the  place,  |  "Of  his  o'ertiowlng  grace!" 

Well,  let  us  think  of  him  v\diere  he  now  is,  and  inquire  what  is 
our  duty  with  regard  to  him.  Hear  Paul :  "  Seeing  then  that  we 
have  a  great  high  priest,  that  is  passed  into  the  heavens,  Jesus  the 
Son  of  God,  let  us  hold  fast  our  profession."  We  need  not  be 
afraid  to  own  him — for  he  is  able  to  take  care  of  us,  however  we 
may  be  exposed.  We  need  not  be  ashamed  to  avow  him— for  he 
has  every  thing  to  induce  us  to  glory  in  him.  Some  comparative 
excuse  might  be  made  for  Peter.  When  he  denied  him,  he  was  a 
prisoner  at  the  bar,  and  going  to  be  crucified  as  a  malefactor.  But 
wliere  is  he  v/hen  v/e  deny  him  ?  In  the  midst  of  the  throne — 
crowned  with  glory  and  honor — the  Lord  of  all. 

Let  us  follow  him  in  our  thoughts  and  affections.  Why  seek 
we  the  living  among  the  dead.  He  is  woiliere.  He  is  in  heaven  ; 
and  where  our  treasure  is,  there  should  our  hearts  be  also.  Let  us 
therefore  have  our  conversation  in  heaven,  and  seek  those  th.mgs 
that  are  above,  where  Christ  sitteth  at  the  right  hand  of  God. 
There,  some  of  us  have  much  to  interest  us  now.  We  seem  more 
related  to  another  world  than  this— and,  reflecting  i;pon  our  losses, 
we  sigh  and  say,  "  What  do  1  here!  and  what  have  I  here?^^  How 
many  among  the  blessed  can  we  reckon  up,  who  we  feel  are 
drawing  us  after  them  !  But  here  is  the  principal  attraction. 

"  .Tnsus,  my  all.  to  heaven  is  ?one  :  I  '•  Hi?  track  I  see,  and  I'll  pur.sue 

"  He  whom  I  fix  my  hopes  upon :  |  "  The  n'irrow  path  till  him  1  view  '» 

Vol.  II.  20 


181  OCTOBER  12. 

And  let  us  rejoice  in  the  expectation  of  being  for  ever  with 
liim.  "  Whicli  hope  we  have  as  an  anchor  to  the  soul,  both  sure 
and  steadfast,  and  which  entereth  into  that  within  the  vail ;  whi- 
ther the  forerunner  is  for  us  entered,  even  Jesus."  The  anchor 
that  holds  the  ship  is  cast  out  of  it ;  and  our  hope  must  go  out  of 
ourselves.  The  anchor  lays  hold  of  something  invisible ;  and  our 
liope  enters  heaven.  Yet  it  would  find  nothing  as  the  groimd  of 
its  grasp  thei-e^  if  he  was  not  tjiere.  But  he  is  there— and  there 
for  us — and  his  being  there,  insures  ours.  He  is  the  forerunner 
of  the  whole  company  ;  and  said  he,  as  he  entered,  "  I  am  come ; 
and  all  my  people  are  coming."  Unless  we  are  there  also,  he 
would  be  disappointed— for  he  prayed,  Father,  I  will  that  they 
whom  thou  hast  given  me  be  with  me  where  I  am,  to  behold  my 
glory.  He  would  be  unfaithful — for  he  said,  "  Where  1  am,  there 
shall  also  my  servants  be."  He  would  be  imperfect — for  he  is  the 
bridegroom,  and  they  are  the  bride;  he  is  the  head,  and  they  are 
the  members  of  his  body. 

O  blessed  confidence '?  let  me  feel  thy  influence  in  every  duly 
and  in  every  trial.  Henry,  after  a  sweet  representation  of  the 
place,  exclaims,  "If  this  be  heaven,  O  that  1  was  there  !"  How 
matchlessly  simple  and  affecting  does  Bunyan  end  his  story  of 
Christian  and  Hopeful,  after  they  had  passed  the  river,  and  ap- 
proached the  Shining  City,  the  object  of  all  their  solicitude  ! — 
"  Now,  just  as  the  gates  were  opened  to  let  in  the  men,  I  looked 
in  after  them,  and  behi^d.^the  city  shone  like  the  sun :  the  streets, 
also  were  paved  with  gold  ;  and  in  them  walked  many  men,  with 
crowns  on  their  heads,  palms  in  their  hands,  and  golden  harps  to 
sing  praises  withal.  There  were  also  of  them  that  had  wings, 
and  they  answered  one  another,  without  intermission,  sajdng, 
•'  Holy,  holy,  holy,  is  the  Lord.'  And  after  that,  they  shut  up  tlie 
gatee  ;  which  when  I  had  seen,  I  v.ished  myself  a.-^iong  them." 


OcTOBKR  12. — "  I  am  the  good  Shepherd. "<— John,  x,  14. 

To  prove,  or  rather  to  exemplify  his  goodness,  let  us  consider 
his  sheep  in  three  periods  and  conditions,  and  observe  his  conduct 
toward  them  in  each. 

First.  See  them  in  their  natural  state.  Thus  they  were  fallen 
and  guilty  creatures,  in  want  and  danger,  and  ready  to  perish. 
Here  his  goodness  appeared  in  undertaking  their  cause,  and  en- 
gaging to  be  their  Shepherd.  For  nothing  but  goodness  coidd 
have  induced  him  to  do  this.  He  was  under  no  po^ver  or  autho- 
rity to  constrain  him.  He  was  influenced  by  no  application  or 
desire  in  the  subjects  of  his  pity.  And  he  was  not  ignorant  of 
what  the  interposition  would  cost  him.  lie  knew  that  if  he  would 
be  their  shepherd,  he  must  bleed  and  die.  What  sa}s  the  church  ? 
"All  we,  like  sheep,  have  gone  astray  ;  we  have  turned  every  one 
to  his  own  way  ;  and  the  Lord  hath  laid  on  him  the  iniquity  of  us 
all."  What  says  he  himself?  The  good  sliepherd  giveth  his  life 
for  the  sheep."  And  all  this  he  suffered,  not  complainingly,  but 
with  inexpressible  alacrity  and  pleasure.  I  delight  to  do  thy  will. 
How  am  1  straitened  till  it  be  accomplished !  Nor  was  this  all. 


OCTOBER  12.  185 

^fter  he  had  redeemed  them  by  his  blood,  he  had  to  search  and 
find  them,  and  bring  them  from  their  wanderings  mto  Ins  fold, 
llear  his  own  representation.  He  goeth  after  that  winch  is  lost 
in  the  wilderness  until  he  find  it.  Well,  and  when  he  has  traver- 
sed the  desert,  weary,  and  wounded  by  the  thorns  and  briars,  and 
has  found  it,  what  does  he  ?  Does  he  complain  of  his  privations, 
fatigues,  and  sufferings?  No  ;  he  layeth  it  on  his  shoulder  re- 
jO'c^NG  ;  andwhenhecometh  home,  he  calleth  together  his  friends 
and  neighbors,  saying  unto  them,  Rejoice  with  me  j  for  1  have 
found  the  sheep  which  was  lost.  ^r       i  •  j 

Secondly.  View  them  in  their  restored  estate.  Here  nis  good- 
ness appears  in  making  such  ample  and  rich  provision  for  tliem. 
For  he  does  not  bring  them  into  barrenness.  They  shall  not 
want.  I  will  feed  them  in  a  good  pasture.  It  appears  in  aflord- 
iRcr  them  repose,  as  well  as  food.  For  they  want  rest,  as  well  as 
supplies,  especially  at  noon.  And,  says  he,  I  will  not  only  feed 
my  flock,  but  cause  them  to  lie  down.  He  maketh  them  to  lie 
down  in  green  pastures.  It  appears  in  recalling  them  when 
wandering.  He  restoretli  my  soul,  says  David.  It  appears  in 
dcfendin^T  them.  They  shall  never  perish,  says  the  shepherd, 
neither  shall  any  pluck  them  out  of  his  hand.  It  appears  in  ac- 
commodating himself  so  kindly  and  tenderly  to  their  age  and 
weakness.  "  He  shall  feed  his  flock  like  a  shepherd ;  he  shall 
gather  the  lambs  with  his  arm,  and  carry  them  in  his  bosom, 
and  shall  gently  lead  those  that  are  with  young." 

Thirdly.  See  them  in  their/??a^  state.  Here  he  does  much  tor 
them  •  and  they  are  often  deeply  affected  with  it,  especially  when 
they  consider  where  he  found  them,  and  what  they  once  were. 
But  when  they  took  him  in  his  promises  they  see  that  he  intends 
to  do  infinitely  more.  How  great  is  the  goodness  which  he  has 
laid  up  for  them  that  fear  him  !  Earth  is  too  narrow  to  contain 
it  Time  is  too  short  to  display  it.  It  doth  not  yet  appear  what 
they  shall  be.  There  is  a  land  of  pure  delight ;  a  better,  a  hea- 
venly country,  prepared  to  receive  them.  There  is,  indeed,  a 
dark  valley  to  pass  before  they  can  enter  it.  But  it  is  safe— and 
short— and  their  Shepherd  is  with  them  there,  and  his  rod  and  his 
staff"  will  comfort  them.  And  when  they  are  over,  "  they  shall 
hunger  no  more,  neither  thirst  any  more ;  neither  shall  the  sun 
liaht  on  them,  nor  any  heat.  For  the  Lamb  which  is  m  the 
midst  of  the  throne,  shall  feed  them,  and  shall  lead  them  unto 
livinfT  fountains  of  waters;  and  God  shall  wipe  away  all  tears 
from^their  eyes."  Blessed  Jesus !  how  well  hast  thou  said,  •  I  am 
the  good  Shepherd !" 

Oh  !  let  those  that  belong  to  him,  love  him,  and  honor  him  with 
their  confidence.  Trust  in  him  at  all  times,  ye  people.  Resign 
to  him  all  your  interests.  It  is  enough  that  he  careth  for  you. 
You  know  his  aim.  And  you  know  that  all  his  ways  are  mercy 
and  truth.  ^         .     . 

But  are  we  a  part  of  his  charge  ?  Are  we  sheep  ?  Are  we 
Iambs?  How  may  I  know  this 7  They  are  marked— marked  in 
the  ear— and  marked  in  the  foot.  My  sheep  hear  my  voice— and 
iheyfoUoio  me. 


186  OCTOBER  13. 

October  13. — "And  I  will  spare  tbem,  as  a  man  spareth  his  own  son 
that  serveth  him."— Malachi,  iii,  17. 

If  a  man  spares  any  one,  it  will  surely  be  his  own  son.  The 
very  relation  pleads  for  him.  Even  a  faulty  child  is  a  child  still, 
and  is  not  easily  turned  out  of  doors,  like  a  servant.  Absalom  had 
risen  in  rebellion  against  his  father  ;  and  Uavid  was  compelled  to 
fight  with  his  own  son — But  Oh  !  said  he,  on  the  eve  of  the  bat- 
tle, deal  gently,  for  my  sake,  with  the  young  man,  even  with  Ab- 
salom !  Who  can  imagine  his  feelings  while  thinking  of  the  ac- 
tion !  With  Vv'liat  hope  and  fear  was  his  parental  bosom  fluttering 
when  the  messenger  arrived  Vv'ith  the  result  1  Who  does  not  seem 
to  hear  his  very  heartstrings  break,  as  he  goes  up  into  the  cham- 
ber, weeping,  "  O  my  son  Absalom,  my  son,  my  son  Absalom ! 
would  God  I  had  died  for  thee,  O  Absalom,  my  son,  my  son?" 
But  when  a  son  is  dutiful,  and  the  father  sees  that  he  desires,  and 
aims,  and  endeavors  to  please  him!  Now  this  is  the  image  God 
here  employs,  to  raise  our  confidence  the  more.  I  will  spare  them, 
as  a  man  spareth  his  own  son  that  serveth  him.  In  the  same 
strain  is  our  Savior's  tender  appeal :  '-If  ye  then,  being  evil,  know 
how  to  give  good  gifts  un^o  your  cliildren,  liow  much  more  shall 
your  Father  which  is  in  heaven  give  good  things  to  them  that  ask 
him  ?"  God's  ov/n  children  who  serve  him,  need  sparing  mercy. 
It  is  exercised  toward  them  four  ways. 

First.  He  spares  them  as  to  exemption.  This  has  often  been 
seen  in  times  of  public  and  general  calamity.  Does  the  flood 
come  and  sweep  away  the  world  of  the  ungodlj^?  An  ark  is  pro- 
vided for  the  saving  of  Noah  and  his  house.  Are  the  cities  o;  the 
plain  destroyed?  Lot  is  sent  forth  out  of  the  overthrow.  Dark- 
ness that  might  be  felt  enveloped  the  Egyptians;  but  the  Israelites 
had  light  in  all  their  dwellings.  V/hen  tlie  executioners  Vvcre  ap- 
proaching Jerusalem,  Set  a  mark,  said  God,  upon  the  foreheads  of 
the  men  that  sigh  and  that  cry  for  the  abominations  that  are  done 
in  the  midst  of  the  land.  Some  of  his  servants  are  taken  away 
from  the  evil  to  come.  Pious  connexions  removed  b}^  death,  are 
often  spared  the  sight  of  relative  troubles,  under  which,  perhaps, 
they  would  have  sunk.  Many  a  pious  youth,  like  Abijah,  has 
(^ome  to  an  early  grave  in  peace,  and  been  housed  from  storms 
after.  The  heathens  said.  They  v/hom  tlie  gods  love,  die  young. 
How  often  has  he  spared  ns— spared  our  lives,  our  senses,  our 
limbs,  our  substance,  our  relations  and  friends — with  re;jard  to  all 
of  which  we  must  gratefully  acknowledge,  It  is  of  the  Lord's 
mercies  that  we  are  not  consumed. 

— Secondly.  He  spares  them  as  to  correction.  As  liis  word 
tells  lis,  "  He  that  spareth  the  rod  hateth  his  son?"  Ke  will  not 
himself  refuse  to  strike  when  it  is  needful.  Whom  the  Lord 
loveth,  he  therefore  chasteneth.  But  how?  What  is  the  prayer 
of  his  people?  O  Lord,  correct  me,  but  with  judgment:  not  in 
thine  anger,  lest  thou  bring  me  to  notliing.  And  he  hears  them,  and 
spares  them  as  to  the  degree  of  the  affliction.  "  In  measure,  when 
it  shooteth  forth,  tliou  wilt  debate  with  it:  he  stayeth  liis  rough 
wind  in  the  day  of  the  east  wind."    They  are  afihcted,  but  thev 


OCTOBER  13.  187 

have  alleviations.  It  might  have  been  much  worse ;  it  is  so  ^vith 
others.  One  comfort  is  gone ;  but  many  remain.  Cast  down,  but 
not  destroyed,  "Like  as  a  father  pitieth  his  children,  so  the  Lord 
pitieth  thein  that  fear  him.  For  he  l<.nowelh  our  frame ;  he  re- 
membereth  that  v/e  are  dust.''  For  the  same  holds  with  regard 
to  continuance — he  will  not  always  chide,  neither  will  he  keep 
his  anger  for  ever.  '•  I  will  not  contend  for  ever,  neither  will  I  be 
always  wroth  :  for  the  spirit  should  fail  before  me.  and  the  souls 
which  I  have  made."  See  an  instance  of  this  sparing  goodness 
expressed  with  incomparable  tenderness  with  regard  to  Ephraim . 
"  Is  Ephraim  my  dear  son  ?  Is  he  a  pleasant  child  ?  For  since  I 
spake  against  him,  I  do  earnestly  remember  him  still.  Therefore 
my  bowels  are  troubled  for  him :  I  w^ill  surely  have  mercy  upon 
him,  saith  the  Lord." 

Thirdly.     He  spares  them  as  to  exertion.     He  considers  their 
strength,  and  v/ill  not  require  of  some  what  he  ordains  for  others. 
A  father,  in  his  family,  would  not  impose  upon  an  infant  the  ser- 
vice he  v/ould  lay  upon  the  young  man.  To  some,  in  Thyatira,  the 
Lord  said,  I  will  put  upon  you  none  other  burden.     The  children 
are  tender,  says  Jacob,  and  the  flocks  and  herds  with  young  are 
with  me ;  and  if  men  should  over-drive  them  one  day,  all  the  flock 
woidd  die.     Hov/  much  does  this  remind  us  of  another,  of  whom 
it  is  said,  "  He  shall  feed  his  flock  like  a  shepherd;  he  shall  gather 
the  lambs  with  his  arm,  and  carry  them  in  his  bosom,  and  shall 
gently  lead  those  that  are  with  young.     When  our  Savior  was 
blamed  for  not  enjoining  fastings  on  his  disciples,  he  replied,  "No 
man  putteth  a  piece  of  new  cloth  unto  an  old  garment ;  for  that 
which  is  put  in  to  fill  it  up  taketh  from  the  garment,  and  the  rent 
is  made  worse.     Neither  do  men  put  new  wine  into  old  bottles  ; 
else  the  bottles  break,  and  the  wine  runneth  out,  and  the  bottles 
perish  ;  but  they  put  new  wine  into  new  bottles,  and  both  are  pre- 
served."   There  is,  says  Henry,  in  well-doing  an  over-doing,  and    . 
such  over-doing  as  may  prove  undoing.     Many  religious  people    i 
are  blamable  here.     They  expect  too  much  to  be  given  up  before    \ 
persons  have  realized  the  comforts  of  the  Holy  Ghost.     They    | 
vv^ant  to  effect  every  thing  at  a  stroke.     They  forget  their  own  ig-    i 
norance  and  slowness  when  God  began  to  deal  with  them.     They    1 
forget  Him  who  does  not  despise  tire  day  of  small  things :  and    \ 
who  said  to  his  followers,  I  have  yet  many  things  to  say  unto  you,     \ 
but  ye  cannot  hear  them  novv'.  ' 

Fourthly.  He  spares  thein  as  to  acceptanee.  Their  best  actions 
are  imperfect.  Their  holiest  duties  are  defiled.  Their  obedience 
needs  pardon.  To  whom  does  not  this  apply  ?  Nehemiah  had 
done  much  for  the  cause  of  God;  but  does  he  appeal  to  justice 
to  reward  him?  No;  but  to  mercy,  to  forgive  him  :  "Remem.ber 
me,  O  my  God,  concerning  this  also,  and  spare  me  according  to 
the  greatness  of  thy  mercy."  Paul,  after  extolling  Onesiphorus 
so  highly,  prays  that  even  he  may  find  mercy  of  the  Lord  in  that  . 
day.  I  am  looking,  says  the  great  John  Howe,  dying,  for  eter-  / 
nailife:  not  as  a  profitable  servant,  but  as  a  pardoned  sinner. 
Where  is  the  Christian,  however  distinguished  his  attainments, 
whOj  even  in  looking  over  his  sabbaths,  and  liis  communions  at 


168  OCTOBER  14. 

the  Lord's  table,  and  every  alms-deed  he  ever  performed,  is  not 
constrained  to  pray,  "  Enter  not  into  judgment  with  thy  servant, 
O  Lord ;  for  in  thy  sight  shall  no  flesh  living  be  justified  ?"  Well ; 
he  will  spare  you,  as  to  your  deficiencies  in  duty.  He  takes  the  de- 
sign. He  regards  the  motive.  He  lookcth  at  the  heart.  He  will 
pardon  wiiat  is  yours ;  and  revvard  what  is  his  own,  For  he  views 
you  and  your  services  through  the  mediation  of  his  dear  Son,  in 
wliom  he  is  well  pleased.  Ah  !  he  spared  not  him,  that  he  might 
spare  you.  If  we  sin,  we  have  an  Advocate  with  the  Father, 
Jesus  Christ  the  righteous ;  and  he  is  the  propitiation  for  our  sins. 
And  as  God  said  to  Job's  friends,  so  he  says  to  us  .  "My  servant 
shall  pray  for  you,  and  him  will  I  accept ;  lest  I  deal  with  you  ac- 
cording to  your  folly.-' 

— Never  forget  the  goodness  and  kindness  of  God.  He  is  your 
Father — and  he  will  spare  you. 

But  spare  not  yourselves.  Mind  no  labor  or  expense  in  his 
cause.  Deny  yourselves,  and  take  up  your  cross,  and  follow  him 
fully — follow  him  whithersoever  he  goeth. 

October  14. — "  Accordiug  to  their  pasture,  so  were  they  filled;  they  were 
filled,  and  their  heart  was  exalted;  therefore  have  they  forgotten  me." 

Kosea,  xiii,  6. 

In  this  and  the  former  verse,  God  places  Israel  before  us  in  two 
situations  and  conditions— The  Wilderness,  and  Canaan.  He  re- 
minds us  of  his  knowledge  of  them  in  the  former  5  and  of  their 
disregarding  him  in  the  latter.  He  commended  them  in  their 
low  estate ;  but  had  to  complain  of  them  in  their  prosperity  ;  "  I  did 
know  thee  in  the  wilderness,  in  the  land  of  great  "drought." 
But  delivered  from  the  privations  and  hardships  of  the  desert,  they 
entered  the  Land  of  promise — the  glory  of  all  lands — a  land  of 
wheat  and  barley — a  land  of  vineyards,  and  fig-trees,  and  pome- 
granates— a  land  wherein  there  v.'as  no  scarceness — a  land  flowing 
with  milk  and  honey.     And  what  was  the  consequence  ? 

First,  Selfish  indulgence — ^^  According  to  their  pasture,  so  were 
they Jilled.-''  And  was  this  sinful?  We  plead  for  no  monkish 
austerities.  "  Every  creature  of  God  is  good,  and  nothing  to  be 
refused,  if  it  be  received  with  thanksgiving ;  for  it  is  sanctified  by 
the  word  of  God  and  prayer."  He  "  giveth  us  richly  all  things  to 
enjoy."  But  the  enjoyment  of  Christians  difl'ers  from  the  ex- 
cess of  the  sensual.  We  are  not  to  feast  ourselves  without  fear. 
We  are  not  to  make  provision  for  the  flesh,  to  fulfill  the  lusts 
thereof.  We  are  not  to  throw  the  reins  on  the  neck  of  appetite  : 
and  feed  ourselves  to  the  full.  The  mistake  of  many  is,  that  they 
suppose  every  thing  is  their  own.  They  are  only  stewards  of 
the  manifold  grace  of  God.  They  think  they  may  sleep  as  much 
as  they  like  ;  dress  as  much  as  they  like  ;  consume  as  much  as 
they  like :  but  the  Scripture  is  our  rule,  and  not  our  own  inclination. 
There  is  the  cause  of  God,  and  of  the  poor,  to  be  thought  of,  as 
well  as  our  own  gratification.  The  first  lesson  in  the  school  ol 
Christ,  is  self-denial— Where,  in  the  lives  of  some,  does  this  ever 
appear?  Temperance  is  one  of  the  graces  of  the  Spirit— And 
does  this  consist  only  in  avoiding  the  grossness  of  drunkenness 


OCTOBER  14.  189 

and  gluttony  ?  No ;  but  in  not  '^fuling  ourselves  according  to 
our  pasture." 

Secondly.  Pride—"  They  were  filled,  and  their  heart  icas  ex- 
ailed.'''  This  was  the  case  even  with  Hezekiah  :  even  he  rendered 
not  according  to  the  benefits  done  him  ;  for  "  his  heart  was  lifted 
up."  And,  by  charging  them  that  are  rich  in  this  world  not  to  be 
high-minded,"  nor  to  "  trust  in  uncertain  riches,"  the  apostle 
shows  the  tendency  there  always  is  in  worldly  success,  to  gender 
vanity  and  false  confidence.  Hence  it  is  said,  "  Pride  compasseth 
them  about  as  a  chain;  violence  covereth  them  as  a  garment." 
They  even  think  more  highly  of  their  understanding — as  if  their 
wisdom  grew  with  their  \vealth.  They  speak  with  authority ;  and 
answer  roughly. 

Thirdly,  Unmindfulness  of  God — "  Therefore  have  they  for- 
gotten me."  And  hew  common  is  it  for  men,  in  the  midst  of 
their  sufficiency,  to  lose  the  sense  of  their  obligations  to  God,  and 
dependence  upon  him,  and  need  of  him.  Hence  Agar  prayed 
against  being  rich ;  "■  lest  I  should  be  full,  and  deny  thee,  and  say, 
♦vho  is  the  Lord  ?"  Hence  the  caution  to  the  Jews,  at  their  taking 
possession  of  all  the  good  things  in  Canaan  :  "  Then  beware  lest 
thou  forget  the  Lord  which  brought  thee  forth  out  of  the  land  of 
Egypt,  from  the  house  of  bondage."  But,  alas  1  the  admonition 
was  unavailable.  "  Jeshurun  waxed  fat,  and  kicked.  Thou  art 
waxen  fat,  thou  art  grow^n  thick,  thou  art  covered  with  fatness  : 
then  he  forsook  God  which  made  him,  and  lightly  esteemed  the 
Kock  of  his  salvation." 

I  This'  gives  us  a  very  humbling  view  of  our  human  nature.  It  is 
possible  for  us  to  consider  it  so  innocent,  so  amiable,  so  noble,  as 
some  would  represent  it  to  be  ?  View  it,  not  as  it  appears  in  the 
dregs  of  society,  but  as  it  is  seen  in  common  and  reputable  life, 
and  in  what  are  called,  "  the  better  sort"  of  people.  See  men  able 
to  bear  nothing  without  abuse — evil,  because  God  is  good — drav.n 
from  him  by  the  very  things  which  should  lead  to  him — ungrate- 
ful, in  proportion  as  they  should  love  and  praise  him — and  even 
converting  his  gifts  into  weapons  of  rebellion  against  him!  Lord, 
what  is  man ! 

Let  the  fact  arouse  us  to  caution  and  circumspection,  if  Provi- 
dence smiles  upon  us,  and  we  are  placed  in  easy  and  agieeable 
circumstances.  Yea,  let  us  not  only  watch,  but  pray,  lest  we 
enter  into  temptation.  Let  us  seek  that  grace  which  can  alone 
enable  us  to  manage  a  full  estate  properly,  so  as  to  elude  its  snares^ 
and  discharge  its  duties.  Then  we  shall  see,  that  what  is  impos- 
sible to  men  is  possible  to  God.  It  was  said  of  Vespasian,  that  lie 
was  even  the  better  man  for  being  an  emperor.  So  there  are  some, 
whose  prosperity,  instead  of  destroying  them,  displays  and  in- 
creases their  excellency;  and  they  are  not  only  rich  in  temporal 
things,  but  rich  in  faith,  and  rich  in  good  M'orks.  These  instances, 
however,  are  rare. 

— And  the  perils  of  the  condition  should  check  our  eagerness 
after  worldly  influence  and  ease.  Why  do  we  envy  those  that 
rise  ?  Because  we  attach  an  undue  value  and  importance  to  their 
acquisitions.     " Be  not  thou  afraid  when  one  is  made  rich,  v.hen 


190  OCTOBER  15. 

the  gloiy  of  his  house  is  increased  ;  for  when  lie  dieth  he  shall 
carry  nothing  a^vay  ;  his  glory  shall  not  descend  after  him."  These 
possessions  are  not  only  transient,  but  unsatisfying  ;  and  vexa- 
tious ;  and  corrupting.  Vet,  regardless  of  the  testimony  of  Scrip- 
ture, and  all  history  and  experience,  how  many,  even  professors  of 
religion,  crave  and  pursue  them  as  if  they  were  the  supreme  good. 
But  seekest  thou  great  things  unto  thyself?  seek  them  not. — 
Bring  your  mind  unto  your  condition;  for  you  never  will  be  ablo 
to  brmg  your  condition  to  your  mind.  Your  desires  will  enlarge 
with  your  indulgence  ;  as  fuel  adds  to  the  fierceness  of  the  flame. 
Therefore  let  your  conversation  be  without  covelousness,  and  be 
content  with  such  things  as  ye  have ;  for  He  hath  said,  I  w  ill 
never  leave  thee  nor  forsake  thee. 

Learn  also  resignation  under  afflictive  dispensations,  either  in 
crossing  your  schemes,  or  in  reducing  your  resources.  "  Because 
they  have  no  changes,  therefore  they  fear  not  God."  It  was  said 
of  Moab,  "  IVIoab  hath  been  at  ease  from  his  youtn,  and  he  hath 
settled  on  his  lees,  and  hath  not  been  emptied  from  vessel  to  ves- 
sel, neither  hath  he  gone  into  captivity;  therefore  his  taste  re- 
mained of  him,  and  his  scent  is  not  changed."  The  Prodigal  was 
more  favored — a  famine  drove  him  home.  Manasseh  w^as  merci- 
fully ruined — in  his  affliction  he  sought  the  Lord  God  of  his  father, 
and  he  was  found  of  him.  And  he  gives  you  the  valley  of  Achor 
for  a  door  of  hope.  Do  not  think  hardly  of  him,  under  vdiose 
discipline  you  now  are.  He  knew  your  danger,  and  interposed  to 
prevent  it.  He  has  hedged  up  your  way  with  thorns,  but  it  is  to 
keep  you  from  following  lying  vanities,  and  forsaking  your  own 
mercies.  He  tries  you,  but  it  is  for  your  profit.  He  sees  what 
you  can  bear.  And  he  who  loved  you,  so  as  to  give  his  own  Son 
for  you,  will  suffer  you  to  ^vant  no  good  thing. 

October  15. — "  And  the  Lord  said  unto  me,  I  have  heard  the  voice  of  the 
words  of  this  people,  which  they  have  spoken  unto  thee ;  they  have  well 
said  all  that  they  have  spoken." — Deuteronomy,  v,  28. 

Thus  He  expressly  mentions  his  having  heard  what  they  had 
said  to  Moses.  It  is  equally  true  that  he  hears  all  we  say  ;  and 
has  heard  all  we  have  ever  said.  This  is  a  solemn  thought ;  es- 
pecially as  he  has  heard  ail  our  words,  not  as  an  unconcerned 
auditor,  but  as  a  witness  and  a  judge.  Hov/  many  of  them  have 
Vv'e  forgotten  !  But  they  are  all  in  the  book  of  his  remembrance. 
And,  says  the  faithful  W^itness,  "  For  every  idle  word  that  men 
shall  speak,  they  shall  give  account  thereof  in  the  day  of  judg- 
ment. For  by  thy  words  thou  shalt  be  justified,  and  by  thy 
words  thou  shalt  be  condemned." 

Here,  the  words  which  God  had  heard  were  the  words  of  reli- 
gious avowal — '•  Speak  thou  unto  us  all  that  the  Lord  cur  God 
shall  speak  unto  thee  ;  and  ue  loill  hear  it,  and  do  it."  And  he 
has  heard  all  our  religious  resolutions  and  engagements.  First. 
Our  more  private  ones  ;  when  we  have  been  impressed  alone — 
with  regard  to  such  a  temper,  that  \ve  would  watch  against  it — 
with  regard  to  such  a  temptation,  that  we  would  pray  for  grace  to 
resist  it— with  regard  to  our  time,  that  we  would  redeem  it— with 


OCTOBER  15.  191 

regard  to  our  substance,  that  we  would  honor  the  Lord  with  it. 
And,  secondly,  with  regard  to  our  more  public  and  solemn  ones ; 
when  we  joined  ourselves  to  his  people,  and  went  to  his  table ; 
and,  over  tae  memorials  of  dying  love,  said,  "  Henceforth,  by  thee 
only  v.'ill  I  make  mention  of  tiiy  name." 

"  Here,  w  ih}'  house,  I  leave  my  vow,  I      "  Witness,  ye  saints,  who  hear  me  now, 

*'  And  Uiy  ricli  grace  record  ;  t  "  If  1  forsake  the  Lord." 

/  have  hecird.,  says  he,  the  voice  of  the  v/ords  of  this  people.  And 
adds,  with  approbation,  containing  in  it  complaint,  "Ihey  have 
well  said  all  that  they  have  spoken."  But  talking  and  doing  are 
two  thnigs  ;  and  even,  with  regard  to  ourselves,  one  of  them  goes 
a  very  little  way  without  the  other.  Yea,  it  rather  offends — it 
adds  insult  to  injury.  We  scorn  a  flattering  profession,  contradict- 
ed by  actions.  Actions,  we  say,  speak  louder  than  words.  What 
is  lip  service  in  religion  !  Judas  gave  our  Lord  the  lip — called  him 
Master — and  kissed  him — and  betrayed.  Ezekiel's  hearers  extol- 
led his  preacliing,  and  brought  others  to  admire  him  j  but  their 
hearts  went  after  their  covetousness.  They  heard  his  words,  but 
did  them  not.  So  David  testifies  of  these  Jews,  "  ^Vhen  he  slew 
ihem,  then  they  sought  him  ;  and  they  returned,  and  inquired 
early  after  God.  Nevertheless,  they  did  flatter  him  with  their 
mouth,  and  they  lied  unto  him  with  their  tongues.  For  their 
heart  was  not  right  with  him,  neither  were  they  steadfast  in  his 
covenant.-'  And  so  here.  They  spoke  well  in  expressing  their 
readiness  to  hear  and  do.  But  God,  v/ho  knew  them  better  than 
tJiey  knew  tliemselves,  immediately  exclaimed,  "  0  that  there  was 
s'jch  a  heart  in  tliem." 

— Speech  is  one  of  the  most  uncertain  criterions  by  which  we 
can  judge  of  character,  either  as  to  the  reality  or  degree  of  reli- 
gion. From  education,  reading,  and  hearing,  persons  may  easily 
learn  to  talk  well.  They  may  even  surpass  others,  who  are  far 
better  tlian  themselves  ;  as  an  empty  vessel,  when  touched,  sounds 
louder  than  a  full  one  ;  and  as  a  shallow  brook  is  more  noisy  than 
a  deep  river.  Some  speak  little,  especially  concerning  themselves, 
from  a  fear  of  deception,  and  a  concern  lest  they  should  appear 
to  others  above  what  they  really  are.  Baxter,  inliis  life  of  Judge 
Hale,  says,  For  a  time,  I  feared  he  was  wanting  in  experimental 
religion,  as  he  seldom  spoke  of  his  own  spiritual  viev/s  and  feel- 
ings. But  upon  acquaintance  I  found  I  v/as  mistaken.  He  had 
heard  from  many  in  his  times  so  much  hypocrisy  and  fanaticism 
that  he  was  urged  tow^ard  the  extreme  of  silence.  And  it  is  the 
better  extreme  of  the  two.  Christians  feed  on  the  hidden  manna, 
and  have  a  white  stone,  with  a  new  name  in  it,  which  no  man 
readeth  save  he  that  receiveth  it.  Would  it  not  be  better  for  some 
to  talk  less  of  their  high  confidence,  and  their  wonderful  ecstacies, 
before  those  who  are  weak  in  faith  and  comfort,  and  who  arc  in 
danger  of  being  depressed  by  comparison  ?  How  assuredly  do 
i?ome  speak  of  the  time  when  they  were  "  enlightened,"  or  "  con- 
verted," as  if  they  could  ascertain  the  period  of  the  second  birth 
as  exactly  as  that  of  the  first !  Might  it  not,  sometimes  at  least, 
be  better  to  speak  of  the  fact  with  less  decision  ?  and  always  to 
consider  the  work  not  so  much  done  as  doing  ?  or  to  pray  that  it 
20* 


^ 


192  OCTOBER  16. 

might  be  done— as  David  did — "  Create  in  me  a  clean  heart,  O 
God,  and  renew  a  right  spirit  within  me  ?" 

To  how  many  individuals  will  the  words  before  us  apply ! 
Here  is  a  champion  for  the  truth.  He  has  defended  its  purity  and 
importance.  He  has  contended  earnestly  and,  as  far  as  argument 
and  evidence  goes,  wisely,  for  the  faith  once  delivered  to  the 
.saints.  He  has  well  said  all  that  he  has  spoken.  But  where  is 
the  spirit  of  truth  ?  the  meekness  of  wisdom  ?  the  mind  of  Christ  ? 
Every  page  of  controversy  ought  to  have  at  the  top,  "  The  wrath 
of  man  Vv'orketh  not  the  righteousness  of  God  :-'  and  at  the  bot- 
tom, "  If  any  man  have  not  the  spirit  of  Christ,  he  is  none  of 
liis."  Another  has  entered  the  sanctuary  of  God,  and,  in  lan- 
guage equally  beautiful  and  true,  has  acknowledged.  We  have 
erred  and  strayed  from  thy  ways  like  lost  sheep — we  have  followed 
too  much  the  devices  and  desires  of  our  own  hearts — there  is  no 
health  in  us.  And  he  has  well  said  all  that  he  has  spoken.  But 
where  is  the  broken  heart,  and  the  contrite  spirit  ?  How  often, 
after  these  confessions,  is  the  sermon,  founded  upon  them,  dis- 
liked, and  the  preacher  of  it  condemned  !  Here  is  a  third.  He  has 
gone  to  his  brethren  in  distress,  and  justified  the  ways  of  God  to 
man.  But  does  he  justify  God's  dealings  with  himself  in  trouble? 
He  has  well  said  all  that  he  has  spoken;  but  he  reminds  us  of  the 
language  of  Eliphaz  to  Job  :  "  Behold,  thou  hast  instructed  many^ 
and  thou  hast  strengthened  the  weak  hands.  Thy  words  have 
upholden  him  that  was  failing,  and  thou  hast  strengthened  the 
feeble  knees.  But  now  it  is  come  upon  thee,  and  thou  faintest ; 
it  toucheth  thee,  and  thou  art  troubled." 

But  men  may  mistake  themselves,  when  they  do  not  mean  to 
deceive  others.  They  are  often,  at  the  time,  as  sincere  as  they  are 
earnest.  The  young,  the  afflicted  in  the  hour  of  distress,  the 
sick,  and  the  dying,  express  many  things  which  are  as  true  as 
they  are  good,  according  to  their  present  feelings.  But  they 
do  not  distinguish  between  impulse  and  disposition,  between  out- 
ward excitement  and  inward  principle.  Hazael,  at  the  prediction 
of  his  cruelties,  ignorant  of  the  change  that  power  v/ould  pro- 
duce in  him,  really  execrated  the  character  he  became.  Peter 
was  presuming,  but  not  false,  when  he  said.  Though  ail  shall  be 
offended  because  of  thee,  yet  will  1  never  be  offended.  The  dis- 
ciples supposed  themselves  established  in  the  faith,  beyond  the 
danger  of  temptation  to  forsake  him,  when  they  said,  "  Now  we 
believe."  But  Jesus  answered  them,  O  that  there  was  such  a 
heart  in  you  !  "  Do  ye  now  believe  ?  Behold  the  hour  cometh, 
ye-d,  IS  now  come,  that  ye  shall  be  scattered,  every  man  to  his 
own,  and  shall  leave  me  alone  :  and  yet  I  am  not  alone,  because 
the  Father  is  with  me." 

OcTOBKR  16. — "  And  there  are  also  many  other  things  which  Jesus  did, 
the  which,  if  they  ehould  be  written  every  one,  1  suppose  that  even  the 
world  itself  could  not  contain  the  books  that  should  be  written.     Amen." 

John,  2xi,  25. 

This  is  the  language  of  the  writer  of  this  Gospel,  in  conclu- 
ding his  narrative.    After  all  that  he  had  brought  forward,  much 


OCTOBER  16.  19?. 

more  remained  behind.  He  had  composed  a  memoir,  rather  than 
a  histon/ :  and  only  furnished  a  few  specimens  of  a  subject, 
boundless  in  itself. 

Yet  the  expression  he  employs  in  asserting  this,  may  seem  lo 
manv  surprising,  if  not  confounding.  ITiere  are  two  ways  of 
solving  the  difficulty.  First.  The  language  is  a  figure  ;  a  strong 
hyperbole.  This  was  very  common  in  the  east.  Indeed,  it  is 
frequent  with  writers  and  speakers  in  all  countries.  Even  .'n  our 
familiar  discourse  we  often,  without  being  aware  of  it,  express 
ourselves  as  remotely  from  truth,  if  absolutely  considered — "  I  am 
tired  to  death."  "  I  have  no  strength  left."  *'  Every  body  knows 
it."  Such  a  thing  is—"  provided  at  the  shortest  notice"— 'which 
would  be  a  moment.  But  no  deception  is  intended  :  and  no  dan- 
ger of  mistake  follows. 

— Yet,  secondly,  though,  this  meets  the  difficulty,  some  have 
also  a  little  altered  the  rendering,  and  read — not,  the  world  would 
not  contain  ;  but  would  not  receive^  the  books  that  would  be  writ- 
ten. So  Doddridge  and  others.  This  is  allowable  in  criticism  ; 
but  let  us  observe  the  justness  of  the  inference.  If  all  the  parti- 
culars of  his  birth,  and  infancy,  and  youth,  and  manhood  ;  if  all 
the  occurrences  of  his  private  and  public  life  ;  if  all  his  actions, 
Jiis  miracles,  his  speeches,  his  prayers,  with  all  their  relative  cir- 
cumstances ;  if  all  these  had  been  recorded — instead  of  a  book, 
we  must  have  had  books  ;  and  books  so  large,  and  many,  that  the 
design  must  have  been  counteracted.  For  then  there  were  no  books ; 
but  were  in  manuscript.  And  who  would  have  had  leisure  to 
transcribe  them  ?  "Who  would  have  taken  the  trouble '?  If  they 
were  purchased  from  transcribers,  who  would  have  endured  the 
expense  7  They  could  only  have  been  the  property  of  the  very 
rich.  And  when  they  ha:l  become  their  own,  v\'ho  could  have 
had  time  to  read  them  ?  Who  could  have  remembered  them  all  ? 
How  multiplied  Avould  have  been  the  difficulties  requiring  expla- 
nation !  All  these  would  have  been  with  men,  reasons  or  excuses 
for  not  procuring  ;  or  not  perusing  ;  or  not  understanding  them. 

Therefore,  each  of  the  inspired  lives  of  our  Savior  himself,  is 
not  so  long  as  many  a  sermon  ;  and  the  four  put  together  are  far 
shorter  than  the  published  account  of  manj'-  a  modern,  insignifi- 
cant character.  But  let  us  not  complain  or  lament,  that  the  whole 
is  so  compendious  and  brief.  It  is  not  a  defect,  but  an  excellency. 
The  wisdom  and  goodness  of  God  appear  in  it.  It  meets  the 
more,  our  situations,  engagements,  and  capacities.  More  would 
only  have  perplexed  us,  or  multiplied  our  diversions. 

— And  let  us  remember  also,  that  we  do  not  want  the  aid  of 
traditional  supplement,  or  liuman  additions  to  the  Scriptures  of 
truth.  Though  short,  they  are  sufficient.  They  leave  nothing 
obscure  as  to  oar  duty,  or  welfare — they  are  able  to  make  us  wise 
unto  salvation,  through  faith  that  is  in  Christ  Jesus. 

— And  may  we  not  suppose  that  it  will  be  a  part  of  om-  engage- 
ment and  blessedness  in  heaven,  to  derive  from  those  acquainted 
with  them,  or  from  the  Savior  himself,  the  knowledge  of  a  thou- 
sand thin 
ignoiant 


J  94  OCTOBER  17. 

— Above  all,  let  us  rejoice  in  what  has  been  furnished.  Let  us 
rejoice  that  it  is  so  divinely  proved — and  that  it  has  been  preserved 
uncorr;ipted  down  to  our  own  time — and  that  we  have  it  in  our 
own  language— and  are  allowed,  and  able,  to  read  it.  And  let  us 
keep  the  end  of  the  whole  in  view,  and  never  be  satisfied  till  it  be 
accomplished  in  our  experience.  "  And  many  other  signs  truly 
did  Jesus  in  the  presence  of  his  disciples,  which  are  not  written 
in  this  book :  but  these  are  written,  that  ye  might  believe  that 
Jesus  is  the  Christ,  the  son  of  God  ;  and  that,  believing,  )^e  might 
have  life  through  his  name." 


October  17. — "  It  is  high  time  to  Avake  out  of  sleep." — Romans,  xiii,  11. 

These  words  regard  Christians  themselves.  This  is  undeniable, 
from  the  motive  subjoined — ''  For  now  is  our  salvation  nearer 
than  when  we  believed."  Are  believers^  then,  asleep  7  Not  in 
the  sense  they  once  were — this  would  be  impossible.  But  there 
are  found,  even  in  them,  some  remains  of  then-  former  depravity. 
1'hough  the  good  work  is  begun  in  them,  it  is  far  from  being  ac- 
complislied.  While  the  bridegroom  tarried,  even  the  wise  virgins 
slumbered  and  slept.  Yes,  Christians,  alas!  are  often  in  a  drowsy 
state  ;  and  oftener  in  a  drowsy  frame.  This  is  sadly  reproachful. 
What !  drowsy,  in  examining  themselves  whether  they  be  in  the 
faiih  ?  Drowsy,  in  praising  the  God  of  their  salvation  ?  Drows}-, 
in  seeking  mercy  and  grace,  to  help  them  in  time  of  need?  Drowsy, 
in  serving  their  generation,  by  the  will  of  God  ?  Are  they  not  the 
disciples  of  Jesus?  Did  he  ever  speak  an  idle  word?  Did  he 
ever  lose  a  useful  moment  ?  "  I  must  work,"  said  he,  "the  works 
of  Hiin  ihal  sent  me  while  it  is  day ;  the  night  cometh  when  no 
man  can  work." 

Yet,  if  the  address  be  proper  for  Christians,  how  much  more 
necessary  is  it  for  those  who  are  entirely  regardless  of  the  things 
that  belong  to  their  peace  !  Surely  for  them  "  it  is  high  lime  to 
awake  out  of  sleep." 

— If  we  consider  hov/  long  they  have  been  sleeping..  We  ought 
to  lament  that  we  have  lost  anj^  of  our  precious  hours  and  oppor- 
tunities. However  short  it  may  have  been,  the  time  past  of  our 
life  should  more  than  suffice,  wherein  we  have  lived  to  the  will  of 
man.  W  hat,  then,  should  those  feel  who  have  sacrificed  the  whole 
of  their  youth  ?  Perhaps  the  vigor  of  mature  age?  Perhaps 
have  grown  gray  in  the  service  of  sin  and  the  world  ?  The  later 
we  begin,  the  more  zealous  should  wc  be  to  redeem  the  advantages 
we  have  lost ;  and  to  overtake  those  who  were  wise  enough  to  set 
off  early.  When  Csesar,  in  Spain,  met  with  a  statue  of  Alexander, 
he  wept  at  the  thought  that  this  illustrious  conqueror  had 
achieved  so  much  before  he  had  even  begun.     High  time, 

— If  we  consider  that  the  day  is  arrived,  and  the  sun  is  risen  so 
high.  "  The  night  is  far  spent,  the  day  is  at  hand  ;  let  us  there- 
fore cast  off  llie  works  of  darkness,  and  let  us  put  on  tlie  armor 
of  light."  We  can  say  more  than  the  Apostle.  The  night  is 
spent.  The  day  is //<////  co'^ie.  And  v/e  are  all  the  children  of  the 
li^ht,  and  the  children  of  the  day:  we  are  not  of  the  n-ght,  nor 


OCTOBER  17.  195 

of  darkness — Tliertfo/'elet  ns  not  sleep  as  do  others.  They  that 
sleep,  sleep  in  the  night.  Look  into  nature.  The  sun  ariseth — 
and  man  goeth  forth  unto  his  work  and  to  iiis  labor  until  the  even- 
ing. The  sun  shines,  not  for  us  to  sleep  by  its  lustre,  but  dis- 
charge the  duties  of  our  stations.  And  why  is  the  Gospel  given 
us  1  Why  is  our  duty  so  plainly  made  knov/n,  but  that  we  may 
follow  it  ?  And  why  are  blessings  of  divine  grace  so  clearly  set 
before  us.  but  that  we  may  seek  them.  Our  obligations  always 
increase  with  our  advantages.  To  him  that  knoweth  to  do  good, 
and  doeth  it  not,  to  him  it  is  sin.  And  tlie  servant  that  knew  his 
lord's  will,  and  prepared  not  himself,  shall  be  beaten  with  many 
stripes;  for  where  much  is  given  much  v/ill  be  required.  High 
time, 

— if  we  consider  the  business  they  have  to  do.  I  am  doing,  said 
Nehemiah  to  some  who  woidd  have  interrupted  him — I  cannot 
come  down  to  you  ;  1  am  doing  a  great  work.  How  much  more 
may  a  Christian  say  this  !  He  has  an  enterprise  connected  with 
the  soul,  and  God,  and  eternity.  Some  things  are  desirable,  and 
some  are  useful ;  but  this  is  aosolutely  indispensable — 

"  Sufficient  in  itself  alone ;  |  "  And  needful,  were  the  world  our  own." 

Neglect  in  many  a  concern  is  injurious  ;  but  here  it  is  ruinous — 
of  every  thing — and  for  ever.     High  time. 

—If  we  consider  the  nature  of  the  season  in  which  this  difficult 
and  all-important  work  is  to  be  accomplished.  It  is  short:  and 
there  is  but  a  step  between  us  and  death.  It  is  uncertain  in  its 
continuance  :  and  may  be  terminated  every  moment  by  some  of 
those  numberless  dangers,  internal  and  external,  to  which  we  are 
exposed.  And  once  gone,  it  can  never  be  renewed.  No  place  will 
be  found  for  repentance,  though  we  seek  it  carefully  with  tears. 
High  time, 

— If  we  consider  the  danger  they  are  in.  If  a  man  was  sleep- 
ing in  a  house,  and  the  fire  was  seen,  not  only  to  be  kindled,  but 
raging  over  his  apartment ;  or  approaching  rapidly  to  his  door  or 
ready  to  catch  the  very  curtains  of  his  bed  ;  who  would  not  find 
it  high  time  for  him  to  awake,  and  escape  for  his  life  ?  This  is 
but  a  weak  representation  of  the  danger  of  sinners.  They  are 
condemned  already.  The  wrath  of  God  abideth  on  them.  They 
are  nigh  unto  cursing.  Their  end  is  to  be  burned.  Their  de- 
struction is  not  only  insured,  but  begun.  And  we  are  required  to 
save  with  fear,  pulling  them  out  of  the  fire.  High  time  to  awake 
out  of  sleep, 

—If  we  consider,  that  all  beside  are  awake.  God  is  awake- 
Angels  are  awake — Glorified  saints  arc  awake— Brutes  are  avsake 
—The  children  of  this  generation  are  awake — Devils  are  awake — 
Death  is  av/ake — Damnation  is  awake— Their  damnation  slumber - 
Gth  not.     It  is  high  time  to  awake  out  of  sleep  ! 

— Is  it  not  too  late  ?  Have  I  not  reason  to  fear  that  I  have  passed 
the  bounds  of  Divine  patience?  that  the  Lord  hath  shut  to  the 
door  ?  that  in  resentment  of  my  neglects  and  provocations,  he  hath 
given  me  over  to  a  reprobate  mind?  that  he  hath  poured  upon  me 
the  spirit  of  slumber  ?  And  hence  it  is  that  I  hear  so  often  with 
indifference,  and  that  nothing  affects  me  now  as  it  once  did. 


100  OCTOBER  18. 

—Yet  may  I  not  hope  that  his  long  suffering  will  yet  be  my 
salvation  ?  that  he  has  spared  me  so  long  to  afford  space  foi  re- 
pentance ?  that  the  seriousness  of  this-  retirement  is  another  call  of 
mercy  ?  that  the  uneasiness,  the  dread,  the  desire  I  now  feel,  are 
a  token  for  good  ?  the  lingering  of  pity  still  cries,  How  shall  I  give 
-I  perish! 


October  18.—"  He  will  speak  peace  unto  his  people,  aiid  to  his  saiuts;  bat 
let  them  not  turn  again  to  folly." — Psalm  Ixxxv,  8. 

How  encouraging  is  this  expectation !  "  He  will  speak  peace  unto 
his  people,  and  to  his  saints." 

3Iark  the  blessing  itself— Peoce.  It  does  not  mean  outward  ease 
and  prosperity.  He  nowhere  engages  to  speak  this  :  but  spiritual 
comfort ;  the  composure  of  the  conscience  ;  the  satisfaction  of  the 
heart :  by  which  the  ^^  soul  shall  dwell  at  ense  5"  the  effect  of  con- 
fidence in  God :  "  Thou  wilt  keep  him  in  perfect  peace  whose  mind 
is  stayed  on  thee,  because  he  trustetli  in  thee."  How  relieving  is 
it,  under  a  sense  of  guilt,  to  believe  in  the  blood  that  cleanseth  from 
all  sin  !  How  soothing  is  it,  in  the  various  changes  of  life,  to  be 
avssured  that  all  things  shall  work  together  for  our  good !  How 
confirming  is  it,  in  the  prospect  of  every  duty,  to  know  that  his 
strength  shall  be  made  perfect  in  weakness!  This  is  the  rest 
wherewith  we  are  to  cause  the  weary  to  rest ;  and  this  is  the  re- 
freshing. 

Observe  the  author  of  the  communication — //e  will  speak  peace. 
And  unless  Ha  speaks  it,  it  will  be  spoken  in  vain.  Friends  may 
address  us  ;  but  tliey  will  be  found  miserable  comforters.  Minis- 
ters may  attempt  to  bind  up  the  broken  heart ;  but  they  will  prove 
physicians  of  no  value.  Ordinances  may  be  regarded  ;  but  they 
will  be  wells  without  water,  and  clouds  without  rain.  But  "  when 
He  giveth  quietness,  then  who  can  make  trotible  ?"  We  can  only 
implore,  or  announce  peace:  but  His  word  produces,  conveys  it. 
He  commandeth  the  blessing,  even  life  evermore.  Nothing  is 
beyond  the  reach  of  Him  who  turncth  the  shadow  of  death  into 
the  morning. 

Observe  the  heirs  of  the  privilege — He  will  speak  peace  to  his 
people,  and  to  his  saints.  These  are  not  different  characters,  but 
different  representations  of  the  same  persons ;  and  the  one  expla 
natory  of  the  other.  He  has  a  people  for  his  name  :  and  if  we  ask, 
who  they  are,  we  are  told  they  are  saints ;  that  is,  they  are  holy 
ones.  They  are  not  perfectly  holy  ;  but  they  are  really  so.  The 
principles  of  sanctification,  of  which  they  are  the  partakers,  will 
soon  gain  the  entire  possession  of  them ;  but  even  now  they  have 
the  ascendency  in  them.  Their  love  of  holiness  is  evmced  even 
with  regard  to  their  remaining  corruptions.  These  are  their  bur- 
den and  distress,  and  for  these  they  abhor  themselves.  They  long, 
above  all  things,  to  walk  so  as  to  please  God ;  and  constantly  pray, 
Create  m  me  a  clean  heart,  O  God,  and  renew  aright  spirit  witbin 
me.  And  what  have  others  to  do  with  peace?  "There  is  no 
peace,  saith  my  God,  unto  the  wicked." 

Mark  also  the  certainty  of  the  assurance — He  will  speak  peace 


OCTOBER  19.  197 

unto  his  people,  and  to  his  saints.  Every  thing  tends  to  confirm 
it.  His  name :  He  is  tlie  God  of  peace.  His  thoughts :  they  are 
the  thoughts  of  peace.  The  mediation  of  ihe  Son  of  his  love  :  He 
made  peace  by  the  blood  of  his  Cross.  His  dealings  with  us:  Had 
he  a  mind  to  kill  us,  he  would  not  have  shown  us  such  things  as 
these.  The  truth  of  his  word :  'J'he  Scripture  cannot  be  broken. 
But  when  will  he  do  this  ?  He  will  speak  peace  to  his  people,  and 
to  his  saints:  partially  through  life  :  specially  in  affliction  •  pre- 
eminently in  death :  and  completely  hi  heaven. 

And  how  reasonable  is  the  caution,  "  But  let  them  not  turn  again 
unto  folly." 

— Here  we  sec  the  character  of  sin :  it  is  folly.  Such  the  God  of 
truth  pronounces  it  to  be  now.  Such,  every  transgressor  will  ac- 
knowledge it  to  be  at  last.  Should  not  this  be  enough  to  deter  us 
from  it :  that  it  perfectly  befools  us  7  and  will  fill  us  with  everlast- 
ing shame  and  contempt  ? 

— Here  we  are  reminded,  that  the  people  of  God,  though  saints 
now,  were  once  chargeable  with  it.  The  command  not  to  tm-n 
again  to  folly,  proves  this.  Their  being  made  to  differ^  supposes 
former  sameness.  They  were  by  nature  children  of  wrath,  even 
as  others ;  and  they  are  willing  to  own  it :  and  it  does  them  no 
hurt  to  look  to  the  rock  whence  they  were  hewn,  and  to  the  hole 
of  the  pit  whence  they  were  digged. 

— We  are  also  taught  that  they  are  still  in  danger,  and  need 
warning.  A  haughty  spirit  goes  before  a  fall :  and  therefore  they 
who  are  offended  with  admonition,  or  deem  themselves  above  it, 
show  how  much  they  stand  in  need  of  it.  Let  him  that  thinketh  he 
standeth,  take  heed  lest  he  fall.  We  are  always  exposed  to  a  subtle 
and  invisible  enemy ;  we  live  in  a  wicked  world,  and  carry  within 
us  an  evil  heart  The  best,  in  an  hour  of  temptation,  have  turned 
again  to  folly. 

— But  against  this  we  should  feel  ourselves  peculiarly  concerned 
to  guard,  iclien  God  has  appeared  for  us,  and  spoken  peace  to  our 
soals.  We  should  be  alike  ungrateful  and  infatuated  were  we  not 
— ungrateful:  for  the  more  he  does  for  us,  the  more  anxious 
should  we  be  lest  we  offend  and  grieve  his  Holy  Spirit — infatua- 
ted :  for  having  known  tlie  evil  of  sin,  and  the  bitterness  of  repent- 
ance, and  the  joy  of  God's  salvation  ;  shall  we  again  cause  him  to 
hide  his  face  from  us  ?  and  wrong  our  OM'n  souls  ?  For  the  back- 
slider in  heart  shall  be  filled  with  his  own  ways ;  He  will  speak 
peace  to  his  own  people,  and  to  his  saints — but  let  the:,i  not 

TURN  AGAIN  TO  FOLLY. 


October  19.—"  Seeing  many  tilings,  but  thou  observest  not." — Is.xliL  20. 
This  charge  is  as  applicable  to  us  as  it  was  to  the  Jews.  No- 
thing is  more  common  than  the  want  of  wise  and  proper  observa- 
tion. The  objects  and  events  adapted  to  excite  it,  and  which 
would  also  reward  it,  are  various  and  numberless.  And  some  of 
them  daily  and  hourly  strike  our  senses  ;  yet  they  engage  none  of 
our  notice  and  attention  as  rational  and  moral  beings.  From  an 
immense  multitude,  let  us  select  two  of  these  occurrences,  by  way 
of  example — The  birth,  and  the  death,  of  our  fellow  creatures. 


198  OCTOBER  19. 

How  little  attention  is  excited  by  the  birth  of  a  child.  It  ma) 
perhaps,  if  it  takes  place  in  respectable  life,  be  announced  in  the  pa 
per — inquiries  may  be  made  concerning  its  sex  and  form — it  may 
be  viewed  and  embraced  by  the  friends  who  call  ceremoniously- 
on  the  mother  who  has  been  delivered.  But  what  moral  or  reli 
gious  reflection  is  ever  indulged  by  those  who  are  informed  of  the 
event?  or  even  by  the  parents  themselves  ?  The  interesting  sufferer 
herself  may  be  pleased  Avith  the  congratulations  paid  her ;  and 
forget  her  anguish  for  joy  that  a  man  is  born  into  the  world  ;  and  feel 
a  Uvely  gratitude  for  tlie  mercy  she  has  experienced  :  but  no  one 
thought  may  arise  in  the  mind  respecting  the  ail-important  result, 
in  the  production  of  a  new  being :  and  such  a  being,  too  !  Yet  the 
birth  of  a  child  can  scarcely  be  deemed  less  than  a  miracle  of 
rSfature  and  Providence.  That  child  is  a  piece  of  Divine  work- 
manship, fearfully  and  wonderfully  made;  and  as  fearfully  and 
wonderfully  preserved  and  endowed.  When  the  Creator  m.ade  it, 
he  did  a  far  greater  thing  than  wlien  he  made  the  sun.  The  sun  is 
a  mass  of  unintelligent  matter.  It  sees  not  its  own  hght.  It  feels  net 
its  ovv'u  heat,  and  is  not  destined  to  shine  and  burn  for  ever  :  But 
there  is  a  spirit  in  that  child  ;  and  the  inspiration  of  the  Almighty 
giveth  him  understanding.  He  is  a  moral  being.  He  is  the  sub- 
ject of  reas9n  and  conscience.  These  principles  are  not  yet  de- 
veloped, but  they  are  lodged  in  him.  They  are  in  him,  as  the 
flower  is  in  the  seed  ;  and  the  oak  in  the  acorn.  He  is  an  heir  of 
immortality ;  and  though  his  existence  began  yesterda}',  it  will 
never  end.  He  will  hear  the  heavens  pass  awa^/  with  a  great  noise, 
and  see  the  elements  melt  with  fervent  lieat.  He  will  stand  before 
the  judgment  seat  of  Christ,  and  go  away  into  everlasting  punish- 
ment, or  into  life  eternal. 

lie  is  also  to  be  vie^\ed  relatively,  as  well  as  personally.  And 
what  an  awful  interest  docs  he  acquire  from  the  evil  he  may 
occasion,  as  well  as  suffer  !  And  from  the  good  he  may  produce, 
as  well  as  experience  !  He  may  prove  a  viper  in  the  bosom  that 
feeds  him,  a  disgrace  to  his  family,  a  curse  to  the  nation.  Many 
may  be  vitiated  by  his  exam.ple,  and  led  into  hell  by  liis  influence. 
One  sinner  destroyeth  much  good.  Or  he  may  make  a  glad  fa- 
ther, and  prove  a  blessing  to  the  neighborhood,  and  serve  his 
generation  by  the  will  of  God,  and  levy  a  tax  of  gratitude  on 
future  ages.  Who  that  had  seen  Isaac  AVatts  in  the  arms  of  his 
mother,  sitting  at  the  door  of  the  prison  in  which  his  father  was 
suffering  for  conscience  sake,  could  liave  divined  that  this  precious 
babe  was  the  sweet  Psalmist  of  the  Christian  Israel ;  and  that  the 
little  hand  that  i^troked  her  cheek  was  ordained  to  hold  the  pen 
that  should  instruct  and  edify  the  world  to  the  end  of  time  !  Had 
weheard  when  the  babe  wept,  andlookedinto  the  ark  of  bulrushes, 
we  should  have  seen  the  scholar,  learned  in  all  the  wisdom  of 
Egypt — the  scourge  of  Pharaoh,  the  deliverer  of  the  Hebrews,  the 
king  in  Jeshurun,  the  lawgiver,  and  the  prophet  of  the  Lord,  with 
whom  he  spake  face  to  face.  What  says  the  Lord  of  all?  "De- 
spise not  one  of  these  little  ones  ;  for  I  say  unto  you,  that  in  heaven 
their  angels  do  always  behold  the  face  of  my  heavenly  Father." 

Let  us  pass  to  the  second  article,  Death.     This  is  perpetually 


OCTOBER  19.  199 

taking  place  around  us  :  j^et  how  little  it  is  noticed,  it  was  long 
ago  remarked  by  Eliphaz  :  "  They  are  destroyed  from  morning  to 
evening :  tliey  perish  for  ever  withont  any  regarding  it."  'I'his 
indifference  is  one  of  the  most  astonishing  things  in  a  world  of 
wonders,  especially  v/hen  taken  in  connexion  with  those  conse- 
quences, that,  in  general  belief,  ire  supposed  to  result  from  it.  If 
a  tovvcr  fell,  if  a  mountain  was  swallowed  up  by  an  earthquake, 
we  should  notice  it,  and  make  it  a  subject  of  conversation  for 
days  and  weeks — Yet,  what  is  this,  compared  with  the  removal  of 
a  fellow  creature,  detached  from  all  union  with  visible  nature, 
excluded  from  every  thing  that  once  pleased  or  engaged  him  be- 
low the.  sun,  severed  from  ail  his  endeared  connexions,  his  flesli 
seeing  corruption,  while  his  soul  has  entered  into  an  entirely  new 
state  of  existence,  in  immediate  and  perceptible  communion 
with  the  Lord  of  all !  Death  is  the  niost  serious  and  momentous 
event  that  can  befall  the  children  of  men  For  it  is  not  the  ex- 
tinction of  being,  but  only  the  termination  of  one  mode  of  it,  and 
the  commencement  of  another ;  the  transition  from  time  to  eterni- 
ty, from  a  course  of  action  to  the  sentence  of  retribution.  When 
the  dust  returns  to  the  dust,  v/hence  it  was,  the  spirit  returns  to 
God,  who  gave  it ;  and  then  tlie  divine  fiat  runs,  "  He  that  is  un- 
just, let  him  be  unjust  still ;  and  he  that  is  filthy,  let  him  be  filthy 
still ;  and  he  that  is  righteous,  let  him  be  righteous  still ;  and  he 
that  is  holy,  let  him  be  holy  still." 

And  yet  who  considers  it  ?  When  the  bell  tolls,  we  hardly  ask 
whose  doom  it  announces.  Wlien  we  see  a  funeral  in  the  street, 
we  scarcely  look  toward  it,  unless  it  be  accompanied  with  the 
pomp  of  mortality.  We  see  new  names  on  the  doors  of  the 
houses ;  but  we  pass  without  thinking  that  the  places  which  once 
knew  the  owners,  know  them  no  more  for  ever.  A  neighbor  dies, 
and,  from  civility,  we  attend  the  burial,  and  lend  him  our  last  as- 
sistance;  but  return  into  the  busy  or  trilling  concerns  of  life  as 
careless  as  before.  Death  enters  our  own  dwelling ;  we  feel  deep- 
ly; but  we  reflect  slightkr.  W^e  mourn  our  loss,  but  the  heart 
is  not  made  better  :  we  miss  them  for  a  time  ;  but  we  soon  furnish 
substitutes,  or  grow  insensible  to  the  want  ot  them.  When  every 
duty  the  utmost  decorum  can  exact,  or  the  most  perfect  affection 
dictate,  is  discharged  toward  the  deceased :  where  is  the  concern 
of  the  living  to  derive  from  the  decease  itself  the  spiritual  profit 
which  it  is  designed  to  3-ield  .^  Where  is  the  earnestness  of  tlie 
prayer,  "  So  teach  us  to  number  our  days,  that  we  may  apply 
our  heart  unto  wisdom  ?" 

Every  death — the  death  of  the  young,  and  the  death  of  the  old  ; 
the  death  of  the  rich,  and  the  death  of  the  poor ;  the  death  of  the 
saint,  and  the  death  of  the  sinner — has  something  not  only  serious, 
but  appropriate  to  impart.  But  to  the  generality  of  mankind  each 
of  them  says  nothing — or  speaks  in  vain. 

Much  of  this  disregard  is  from  the  frequency  of  the  occurrence. 
Nothing  seems  to  affect  us  strongly,  but  what  is  sudden  or  rare. 
The  most  important  object,  and  the  most  interesting  events,  wnen 
they  become  familiar,  awaken  neither  wonder  nor  attention.  Yet, 
if  we  cannot  regulate  our  impressions,  we  can  govern  our  ideas ;  we 


200  OCTOBER  20. 

can  apply  our  thoughts  to  any  subject  we  please  ;  and  we  should 
not  suffer  what  is  so  full  of  instruction  to  pass  without  just  reflec- 
tion. We  cannot  be  always  thinking  of  death  ;  but  we  should  never 
be  so  absent  from  a  proper  condition  of  mind  as  not  to  be  easily 
recalled  to  the  improvement  of  an  event  which  must  soon  happen 
to  all,  and  for  which  we  may  prepare,  though  we  cannot  prevent. 

It  is  not  only  the  commonness  of  the  subject,  but  our  aversion  to 
it,  that  keeps  us  from  attending  to  it.  It  is,  above  all  things,  iik- 
«ome  to  flesh  and  blood:  we,  tbicrefore,  are  always  endeavoring 
to  put  the  evil  day  far  away.  But  since  we  cannot  put  it  off,  let  us 
pray  for  that  grace  which  will  turn  the  enemy  into  a  friend,  and 
the  curse  into  a  blessing.  Then,  to  die,  will  be  gain:  and  we  may 
live  rejoicing  in  hope  of  the  glory  of  God. 

"  If  there  be  any  virtue,  and  if  there  be  any  praise,  think  on  these 
things." 

October  20. — "  Thine  eyes  shall  see  the  King  in  his  beauty." — Is.  xxxiii,  17. 

— Yet  what  was  the  sight  of  Hezekiah,  released  from  his  afflic- 
tion, and  appearing  cheerfully  in  his  royal  robes,  to  his  subjects, 
after  the  destruction  of  the  Assyrian  army,  compared  with  another 
sight !  "  But  we  see  Jesus,  who,  for  the  suffering  of  death,  was 
crowned  with  glory  and  honor."  Some,  in  the  days  of  his  flesh, 
with  their  bodily  eyes,  beheld  his  glory.  And  perhaps  we  are 
ready  to  envy  them  the  privilege.  But  this  sight  of  him  was  not 
accompanied  with  salvation.  "  Ye  also,"  said  he,  "  have  seen  me, 
and  believed  not;"  and  to  those  who  were  then  before  him,  he 
complained,  "  Ye  will  not  come  unto  me,  that  ye  might  have  life." 

On  the  other  hand,  there  is  a  substitute  for  this  sight  of  him,  and 
it  is  infinitely  more  available.  And  he  is  the  subject  of  it  who 
sees  him,  not  with  the  eye  of  the  body,  but  with  the  eye  of  the 
mind  ;  not  with  the  eye  of  sense,  but  with  the  eye  of  faith.  "  He 
that  seeth  the  Son,  and  believeth  on  him,  hath  everlasting  life." 
There  is  spiritual  perception  of  him,  as  much  distinguished  from 
common  knowledge  as  the  taste  of  a  thing  is  from  tlie  report  of 
it.  Thus  the  apostle  says,  "  It  pleased  God  to  reveal  his  Son  in 
me:"  and,  speaking  of  all  Christians,  as  well  as  of  himself,  he 
adds,  He  "  hath  shined  in  our  hearts,  to  give  the  light  of  the 
knowledge  of  the  glory  of  God  in  the  face  of  Jesus  Christ." 

The  sight  of  the  Savior  will  be  evinced  by  certain  effects.  Self 
will  be  lowered.  What  can  he  think  of  his  own  excellencies  who 
has  been  at  the  court  above,  and  seen  the  King  in  his  beauty? 
Self-admiration  and  self-dependence  will  then  be  at  an  end.  "  The 
proud  looks  shall  be  humbled,  and  the  lofty  looks  shall  be  laid  low ; 
and  the  Lord  alone  shall  be  exalted  in  that  day."  So  it  was  with 
Job :  "  Now  mine  eye  seeth  thee ;  wherefore  I  abhor  myself,  re- 
penting in  dust  and  ashes."  So  it  was  with  Isaiah ;  Wo  is  me, 
for  I  am  undone ;  for  I  am  a  man  of  unclean  lips,  and  I  dwell 
among  a  people  of  unclean  lips:  for  mine  eyes  have  seen  the 
King,  the  Lord  of  hosts."  The  world  will  fade  away,  and  lose 
its  charms.  The  Sun  of  Righteousness  will  shine  it  out;  as  the 
luminaries  of  the  night  disappear  in  the  effulgence  of  day.     At- 


OCTOBER  20.  201 

tacliment  wul  result  from  it.  Love  enters  by  the  eye.  And  faith 
is  the  same  to  the  soul  as  this  sense  is  to  the  body  :  therefore,  to 
them  "  that  believe,  he  is  precious."  He  "  dwells  in  the  heart  by 
faith."  There  will  also  necessarily  arise  a  desire  after  more  ac- 
quaintance and  intercourse  vvith  him.  Thus  Paul,  not  because  he 
was  ignorant  of  him,  but  because  he  knew  him,  said,  "  That  I 
may  know  him."  There  will  also  be  an  earnest  desire  to  recom- 
mend him  to  others.  As  soon  as  Andrew  knew  him,  he  found 
his  brother  Simon,  and  brought  him  to  Jesus.  So  did  Philip  his 
friend  Nathaniel.  And  so  did  the  woman  of  Samaria  her  fellow 
citizens. 

This  sight  of  him  is  a  very  distinguished  privilege  :  and  as  it  is 
said  of  his  immediate  followers,  "Then  were  the  disciples  glad 
when  they  saw  the  Lord  ;"  so  we,  believing,  rejoice  with  joy  un- 
speakable, and  full  of  glory.  There  is  enough  in  him,  perceptible 
to  the  view  of  faith,  to  induce  us  to  rejoice  in  the  Lord  always. 
But  how  delightful  is  the  sight  of  him  in  the  hour  of  conviction ! 
A  drowning  man,  seeing  a  deliverer  in  a  boat,  hastening  to  his  as- 
sistance— a  debtor,  on  his  way  to  prison,  seeing  a  surety  at  hand, 
to  undertake  for  him — a  man  dying  of  hunger,  seeing  the  most 
delicious  food — never  saw  what  I  saw,  when,  sensible  of  my  state 
and  danger,  and  feeling  myself  ready  to  perish,  my  heart  revived 
at  the  view  of  such  a  Savior — in  his  suitableness  to  my  condi- 
tion—in his  all-sufficiency  for  my  rehef— and  I  was  enabled  to 
hope  in  his  mercy. 

— How  delightful  is  the  sight  of  him  in  the  hour  of  desertion  ! 
If  he  withdraws  from  me,  it  is  not  to  show  his  sovereignty,  but  to 
correct  for  sin  :  and  when  he  hides  his  face  I  am  troubled.  Then 
creatures  are  all  miserable  comforters.  Then  T  sigh,  O  that  it  was 
with  me  as  in  months  past !  Then  I  pray.  Restore  unto  me  the 
}oy  of  thy  salvation.  But  when  he  appears,  and  smiles  again,  it  is 
more  than  the  joys  of  morning  after  a  darksome  night :  or  of 
spring,  after  the  dreariness  of  winter.  How  delightful  is  the 
sight  of  him  in  the  hour  of  trouble  !  It  is  then,  when  our  pur- 
poses are  broken  off",  even  the  thoughts  of  our  hearts  ;  when  ene- 
mies oppose ;  when  friends  fail  or  betray  ;  when  health  declines  ; 
it  is  then  we  look  toward  Him,  who  is  the  consolation  of  Israel, 
and  say,  "  This  same  shall  comfort  us  :"  '''  This  man  shall  be  the 
peace,  when  the  Assyrian  cometh  into  the  land."  How  delightful 
is  the  sight  of  him  in  the  hour  of  death  !  It  loosened  Simeon  from 
all  below,  and  made  him  more  than  willing  to  depart — wishing 
now  he  had  seen  him,  to  defde,  to  vex  his  eyes  with  nothing  el«e. 
And  how  many  have  since  said, 

■'  Jesus  the  vision  of  thy  face  I  "  Tlien,  while  ye  bear  my  heart-strings  break 

"liath  overpowering  cliarms  ;  |      "How  sweet  my  inlDutes  roll ! 

♦♦.Scarce  shall  I  fe-I  death's ccld  embrace,  I  "A  mortal  paleness  on  my  cheek, 
"  If  Chritt  be  in  my  arms.  |      "  And  jjlory  iu  my  soul  1" 

Such  are  the  influence  and  the  blessedness  of  a  sight  of  him,  by 
faith,  here.  But  what  is  heaven  ?  "  His  servants  shall  serve 
him ;  and  they  shall  see  his  face."  "  Father,  I  will  that  they 
whom  thou  hast  given  me,  be  with  me  where  I  am  to  behold  my 
glory  ■'     But  how  superior  will  that  sight  be  to  all  our  present 


202  OCTOBER  21. 

apprcliensioiis  of  him  I  It  will  be  clear.  It  v,' ill  be  ceaseless.,  li 
v.iil  be  uninterrupted.  It  will  be  perfect.  It  will  be  immediate. 
Yvliatevcr  we  have  read  or  heard  of  him  before,  we  shall  then 
exclaim,  with  the  queen  of  Sheba  at  the  sight  of  Solomon,  "The 
half  was  not  told  me  !'' 

»•  'Tis  pleasant  to  believe  thy  grace,        j      "We  would  l)c  absent  from  the  flesh, 
"llui  we  woulJ  ratlicr  see  ;  |  "  And  prcbcut,  Lord,  with  ihce." 


October  21. — "  O  that  there  were  such  a  heart  in  them,  that  they  would 
fear  me,  and  keep  all  my  commandineuts,  always,  that  it  might  he  well  with 
them,  and  with  their  children  for  ever." — Deuteronomy,  v,  29. 

Here  we  see  the  character  of  real  religion.  The  seat  of  it  u 
the  heai'l — The  principle  of  it  is  the  fear  of  God — the  expression 
of  it  is  keeping  His  comivandments  ;  all  of  them  ;  SivAaida?/s. 

We  have  also  the  benefit  resulting  from  it.  The  good  is  per- 
sonal— that  it  might  be  well  with  them.  And  relative — and  with 
iheir  children.     And  durable — for  ever. 

But  how  lovely  does  God  appear  in  the  concern  he  here  ex- 
presses I  "  O  that  there  w^ere  such  a  heart  in  them,  that  they 
would  fear  me,  and  keep  all  my  commandments  always,  that  it 
might  be  v/ell  with  them,  ana  their  children,  for  ever  !"  It  is  the 
language  of  complaint.  It  is  as  much  as  to  say,  "  But  I  do  not 
fmd  it  so."  Is  He  then  disappointed  7  Not  as  to  fact — for  he 
knows  all  things.  But  he  is,  as  to  right.  Surely  He  may  justly 
expect  from  us  an  attention  to  his  voice,  and  the  improvement  of 
the  means  and  advantages  with  which  we  are  favored.  And  when 
he  meets  with  nothing  of  this,  he  has  reason  to  complain — And 
this  is  the  meaning  when  he  says,  "  What  more  could  have  been 
done  for  my  vineyard,  and  I  have  not  done  it?  Wherefore  when 
I  looked  that  it  should  bring  forth  grapes,  brought  it  forth  wild 
grapes  ?"  "  These  three  years  I  came  seeking  fruit,  and  findmg 
none," 

— li  is  the  expression  of  desire.  We  arc  aware  that  when  the 
Scripture  ascribes  human  attributes  and  feelings  to  God,  they  must 
be  understood  according  to  the  perfection  of  his  nature.  They 
cannot  mean  precisely  the  same  in  him  they  do  in  us.  Yet 
there  is  always  a  truth  which  is  the  basis  of  all  such  metaphorical 
representations.  And  a  slavish  adherence  to  systemalic  divinity 
has  much  injured  some  of  the  finest  passages  of  Revelation  ;  and 
which  were  intended  to  be  felt,  rather  than  criticised.  liCt  it  not 
therefore  be  objected,  that  "our  God  is  in  tho-  heavens,  ho  hatli 
done  whatsoever  he  pleaseth  ;"  and  asked,  ".Who  hath  resisted 
liis  will  ?"  for  this  is  his  ov/n  language,  "  O  that  there  was  such  a 
hcait  in  them  !"  "  O  that  thou  hadst  hearkened  to  my  command- 
ments ;  then  had  thy  peace  been  as  a  river,  and  thy  righteousness 
.like  the  Vvavcs  of  the  sea  !"  "  How  often  would  I  have  gathered 
thee  as  a  hen  gathereth  her  chickens  under  her  wing,  and  ye 
would  not  !"  Yes,  these  are  his  own  v.'ords — the  expressions  of  a 
God  that  cannot  lie.  This  affords  me  every  encouragement  I 
\?ant.  Unworthy  as  I  am,  I  see  that  he  does  not  abandon  me.  He 
is  willing  to  save  me.  He  is  waiting  to  be  gracious;  and  exalted 
to  have  mercy  upon  me.     What  is  the  inabilily  of  men  to  bar- 


OCTOBER  22.  203 

monize  snch  declarations,  and  some  other  parts  of  their  creed,  to 
the  oath  of  the  hvitig  God—'-  As  1  live,  saith  the  Lord,  I  have  no 
pleasure  in  the  death  of  him  that  dieth ;  wherefore,  turn  and 
live  ye." 

— It  is  the  dictate  of  parental  solicitude.  It  is  the  voice,  not  of 
a  severe  legislator  or  judge,  but  of  a  Father  ;  a  Father  who  spared 
not  his  own  son,  but  delivered  him  up  for  us  all ;  a  Father  who 
does  not  afflict  willingly,  nor  grieve  the  children  of  men  ;  a  Fa- 
ther who  says  of  the  refractory  child,  "  How  shall  I  give  thee  up, 
Ephraim?  how  shall  I  deliver  thee,  Israel?  liow  shall  I  make  thee 
as  Admah  ?  how  shall  I  set  thee  as  Zeboim  ?  mine  heart  is  turned 
within  me,  my  repentings  are  kindled  together  ;"  a  Father  who 
says  of  the  relenting,  self-bemoaning  child,  "Is  Ephraim  my 
dear  son  ?  is  he  a  pleasant  child  ?  for  since  I  spake  against  him,  I  do 
earnestly  remember  him  still  :  therefore  my  bowels  are  troubled 
for  him  ;  I  will  surely  have  mercy  upon  him,  saith  the  Lord." 
How  often  does  he  assume  this  relation,  in  order  to  deprive  his 
greatness  of  terror  ;  and  to  render  it  our  encouragem.ent  and  our 
confidence  !  And  not  only  has  he  said,  "  Like  a  father  pitieth 
his  cliildren,  so  the  Lord  pitieth  them  that  fear  him  :"  but  he 
has  taken  for  an  image  of  his  tenderness  the  heart  of  a  mother — 
and  surely  ail  that  is  parental  indwells  there  :  "As  one  whom  his 
mother  comforteth  so  will  I  comfort  you."  "  Can  a  woman  forget 
her  sucking  child,  that  she  should  no'^t  have  compassion  on  the  son 
of  her  womb  ?  She  may."  Ah !  ye  mothers,  your  affection  is  ice ; 
your  heart  is  iron,  compared  with  his  !  "  yet  will  I  not  forget 
thee." 

—Surely,  "  he  that  loveth  not,  knoweth  not  God— for  God  is 
love."  Can  this  encoufige  us  to  sin  ?  Can  we  grieve  A?.?  Holy 
Spirit  ?  Can  we  hear  lum  saying  in  vain,  "  O  do  not  that  abomi- 
nable thing  which  I  hate?"  "  Or  despisest  thou  the  riches  of  his 
goodness,  and  foi-bearance,  and  long  suffering ;  not  knov/ing  that 
the  goodness  of  God  leadeth  thee  to  repentance  :  but,  after,  thy 
hardness  and  impenitent  heart,  treasurest  up  unto  thyself  wrath 
against  the  day  of  wrath,  and  revelation  of  the  righteous  iudff- 
ment  of  God  ?"  o  j     *= 


October  22.—"  I  am  come  that  they  might  have  life."— John,  x,  10. 
Though  men  have  differed  in  their  definitions  of  life,  they  have 
all  agreed  in  their  estimation  of  it.  Even  the  father  of  lies  spake 
truth  when  he  said.  Skin  for  skin,  yea,  all  that  a  nian  hath  will 
he  give  for  his  life.  Yet  what  is  this  life  v/hich  we  so  liighly 
prize?  nourish  with  so  much  care  ?  and  to  preserve  which,  we 
are  ready  to  make  every  kind  of  sacrifice  ?  Vv'hat  is  it  in  dura- 
tion ?  "  A  vapor  that  appeareth  for  a  little  time,  and  then  vanish- 
eth  away."  What  is  it  in  dignity  ?  "  We  spend  our  years  as  a 
tale  that  is  told."  What  is  it  in  enjoyment  ?  Hear  Jacob—"  Few, 
and  full  of  evils,  have  been  the  days' of  the  years  of  my  pilgrim- 
age." '•  But  his  was,  perhaps,  a  peculiar  case."  What  says  Job? 
"  Man,  that  is  born  of  a  woman,  is  of  few  days,  and  full  of  trou- 
ble "     "  But  lie  expressed  himself  under  depression  and  gloom." 


204  OCTOBER  22. 

What  then  says  Solomon,  who  withheld  his  heart  from  no  joy? 
"  All  is  vanity  and  vexation  of  spirit."  But  here  is  a  life  that  de- 
serves the  name  ;  a  life,  spiritual  in  its  nature  ;  endless  in  its  con- 
tinuance ;  consisting  not  of  an  immortality  of  being  only,  but  of 
blessedness  ;  commencing  in  grace,  completed  in  glory  ;  and  em- 
phatically called,  The  Life  of  God.  Of  this  life,  the  Lord  Jesus 
here  speaks  ;  "  I  am  come  that  they  might  have  life." 

— He  came  to  procure  it  for  us'.  The  blessing  comes  every  way 
free  to  us— but  it  cost  him  dear.  If  we  live,  he  must  die.  "The 
bread,"  said  he,  "  which  I  give,  is  my  flesh,  which  I  shall  give 
for  the  life  of  the  world."  Princes  have  often  sacrificed  the  lives 
of  their  subjects  to  their  own  :  yea,  and  where  their  own  have 
not  been  in  danger,  they  have  offered  thousands  of  victims  on  the 
altar  of  their  vanity  or  revenge — but  the  Prince  of  Peace  gave 
liis  life  a  ransom  for  many.  He  v/as  poor.  He  was  a  man  of  sor- 
rows. You  see  him  agonizing  in  the  garden  ;  a:id  hear  him  ex- 
claiming on  the  cross,  "  My  G'od  I  my  God  !  why  hast  thou  for- 
saken me?"  Why  is  all  this  ?  Is  he  guilty  ?  "  In  him  was  no  sin." 
Yet  he  was  esteemed  stricken,  smitten  of  God,  and  afilicted.  And 
so  he  was — but  "  he  was  w^ounded  for  our  transgressions;  he  was 
bruised  for  our  iniquities :  the  chastisement  of  our  peace  was 
upon  him,  and  by  his  stripes  we  are  healed."   "  One  died  for  all.' 

— He  came  to  announce  it  to  ns.  We  can  derive  no  benefit  from 
him,  without  a  dependence  upon  him  ;  an  application  to  him  ;  a 
connexion  with  him.  But  all  this  requires  the  knowledge  of  him: 
and  therefore  says  God,  "  By  his  knowledge  shall  my  righteous 
servant  justify  many  ;  for  he  shah  bear  their  iniquities."  It  is 
true,  we  are  justified  by  faith — but  "  how  can  we  believe  in  him. 
of  whom  we  have  not  heard  ?  and  how  can  we  hear,  without  a 
preacher  ?"  He  therefore  "  came  and  preached  Peace."  "  I  am 
come,"  said  he,  "  a  light  into  the  world,  that  whosoever  believeth 
on  me  should  not  walk  in  darkness,  but  have  the  light  of  life." 
He  proclaimed  the  nature  of  his  life  ;  the  source  of  it ;  the  me- 
dium of  it ;  the  certainty  of  it ;  the  present  enjoyment  of  it.  His 
disciples,  therefore,  well  said,  To  whom  should  we  go,  but  unto 
thee  ?  thou  hast  the  words  of  eternal  life.  And  these  words  he 
dispensed,  not  only  by  his  personal  ministry,  but  by  the  instru- 
mentality of  others.  What  the  Apostles  did,  he  did  ;  because  he 
sent  them,  and  qualified  them  :  he  inspired  them,  and  commanded 
them  to  preach  the  Gospel  to  every  creature,  and  also  to  record 
it,  for  the  use  of  all  future  ages  ;  so  that  we  can  read  what  they 
delivered. 

— He  came  to  prodnce  it  in  us.  "  The  Son  quickeneth  whom  he 
will."  He  received,  in  consequence  of  his  death,  the  whole  dis- 
pensation of  the  Holy  Ghost ;  and  hence  it  is  called,  "  The  Spi- 
rit of  Christ."  And  this  Spirit  is,  as  the  Apostle  calls  it,  the  Spi- 
rit of  life  in  Christ  Jesus,  which  makes  us  free  from  the  law  of 
sin  and  death.  Nothing  less  than  this  can  insure  the  result.  It 
is  above  the  efficiency  of  education  ;  of  example  ;  of  moral  sua- 
sion ;  and  of  all  the  means  of  grace — without  the  grace  of  the 
means.  The  gospel  cannot  accomplish  it,  if  it  comes  in  word  only 
— it  is  the  Spirit  that  giveth  life.    The  servant,  of  the  Lord  is  like 


OCTOBER  23.  205 

Gcliazi :  he  went  and  laid  the  staff  upon  the  child,  but  no  life  ap- 
peared till  his  master  himself  came.  Who,  then,  is  Paul  ?  and 
who  is  Apollos  ?  but  ministers  by  whom  ye  believed,  even  as  the 
Lord  gave  to  every  man  ?  And  they  who  were  once  dead  in  tres- 
passes and  sins,  but  are  now  walking  in  newness  of  life,  will  ac- 
knowledge that  he  quickened  them ;  and  will  readily  give  him 
the  glory  that  is  due  to  his  holy  name. 

— In  this  blessed  business,  therefore,  he  is  all  in  all — he  came 
that  we  might  have  life — came  to  procure  it  for  us,  as  our  Priest 
— to  announce  it  as  our  Prophet — to  produce  it,  as  our  King.  To 
obtain  it,  by  his  blood.  To  publish  it  by  his  Gospel.  To  bestovv' 
it  by  his  Spirit.  He  is  therefore  called,  as  well  he  may,  this  life 
itself  in  the  abstract — when  he  who  is  our  life  shall  appear,  we 
shall  also  appear  v,ith  him  in  glory. 

But  how  many  neglect  him,  and  compel  him  to  complain.  Ye 
will  not  come  unto  me  that  ye  might  have  life  !  Hence  the  hein- 
ousness  of  their  guilt,  and  the  dreadfulness  of  their  condemnation. 
Whatever  difficulties  attend  this  truth — in  connexion  with  any 
other,  they  attach  only  to  the  explanation  ;  not  to  the  fact  itself. 
Nothing  can  be  clearer,  from  the  Scripture,  than  that  they  who 
tims  perish  will  destroy  themselves,  and  be  treated  as  spiritual 
suicides.  i 

But  if  we  desire  this  life,  can  we  suppose  the  Savior  will  refuse 
us,  when  we  go  to  him  for  the  very  purpose  for  which  he 
came  ?  Did  he  ever  refuse  any?  Can  he  refuse  any  ?  He  cannot. 
He  has  bound  himself,  "  Him  that  cometh  unto  me,  I  will  i:< 

NO  WISE  CAST  OUT." 


October  23. — "And  that  they  might  have  it  more  abundantly." — John,  x,  IC. 

Thus  he  not  only  informs  us  of  the  design  of  his  advent  -,  "  I  am 
come  that  they  might  have  life ;"  but,  like  himself,  adds  the  exten- 
siveness  of  it,  "  and  that  they  might  have  it  more  abundantly." 
This  may  be  exemplified  in  three  comparisons. 

— W^e  have  life  more  abundantly  than  Adam.  His  life,  before 
the  Fall,  was  a  noble  life  ;  but  it  is  surpassed  by  the  Christian's. 
This  is  firmer  as  to  its  tenure.  The  life  of  innocency  was  preca- 
rious. It  was  suspended  on  the  fallible  will  of  man.  The  stock 
w^as  in  Adam's  own  hands  :  and  he  failed,  and  ruined  all  his  pos- 
terity. But  this  life  can  never  be  destroyed.  The  Head  of  the 
new  Covenant  ever  liveth ;  and  because  he  lives,  his  people  shall 
live  also  ;  I  give  unto  them  eternal  life,  and  they  shall  never  pe- 
rish. It  is  richer  as  to  its  quality.  The  first  man  is  of  the  earth 
earthy ;  the  second  man  is  the  Lord  from  heaven.  As  is  the 
earthy,  such  are  they  also  that  are  earthy  :  and  as  is  the  heavenly, 
such  are  they  also  that  are  heavenly.  It  is  not  the  primeval  body 
of  Adam  which  is  to  be  the  model  in  our  resurrection,  but  the 
glorious  body  of  the  Savior.  We  are  to  bear  the  image  of  the 
heavenly.  Had  Adam  remained  innocent,  though  he  would  never 
have  died,  yet  must  he  have  experienced  a  change  before  he  could 
have  been  capable  of  enjoying  tlie  blessedness  which  the  poorest 
Christian  expects :  for  flesh  and  blood  cannot  inherit  the  kingdom 


2C»G  OCTOBER  23. 

of  God.  After  a  proper  trial  of  his  obedience,  he  uoiild  have 
been  removed  to  a  highei-  state :  but  even  then  he  must  have  been 
a  stranger  to  many  interesting  feehngs  and  delightful  enjoyments, 
arising  from  all  the  operations  of  divine  grace  in  our  recovery  from 
the  depths  of  the  Fall,  to  the  glories  of  heaven.  Eden  was  not  equal 
to  the  Paradise  above.  The  creation  of  man  is  excelled  by  his 
redemption.  The  righteousness  of  a  perfect  creature  is  far  below 
the  righteousness  of  God,  in  which  we  are  not  only  justified,  but 
"exalted." 

— We  have  life  more  abundantly  than  the  Jewish  Church.  They 
derived  their  life  from  the  same  source  with  us  ;  and  it  was  essen- 
tially il'.esamesource  with  ours  :  but  we  have  it  more  plenteously 
as  to  knowledge,  liberty,  and  enjoyment.  We  are  fully  justified 
in  considering  our  spiritual  advantages  as  very  superior  to  their 
privileges,  by  our  Savior  himself,  who  said  to  his  disciples, 
"  Blessed  are  your  eyes,  for  they  see :  and  your  ears  for  they 
hear.  For  verily  I  say  unto  j^ou.  That  many  prophets  and  right- 
eous men  have  desired  to  see  those  things  which  ye  see,  and  have 
not  seen  them  ;  and  to  hear  those  things  v/hich  ye  hear,  and  have 
not  heard  them."  They  had  the  types  and  shadows  ;  v/e  have 
the  very  image  of  the  thing.  They  saw  the  Messiah  afar  off,  and 
under  a  veil;  he  is  with  us,  and  we  behold  him  with  open  face. 
They  had  the  first-fruits ;  we  have  the  v/hole  vintage.  1  hey  had 
the  dawn;  Vv'e  have  the  full  day— God  having  provided  some  bet- 
ter thing  for  us,  that  they  without  us  should  not  be  made  perfect. 
They,  from  their  comparative  darkness,  were  inspired  with  more 
disquiet;  they  received  the  spirit  of  bondage  to  fear;  we  receive 
the  Spirit  of  adoption,  wliereby  we  cry  Abba,  Father.  The  way 
into  the  holiest  was  not  then  made  manifest ;  the  people  never 
entered  where  God  dwelt  between  the  Cherubim  ;  the  high  Priest 
only  went  in ;  and  he  onl}^  once  a  year.  But  we  have  all  bold- 
ness to  enter  into  the  holiest  by  the  blood  of  Jesus :  and  rhay 
draw  near  in  full  assurance  of  faith.  They  came  to  a  material 
mountain,  and  that  burned  with  fire,  and  unto  blackness  and 
darkness,  and  the  sound  of  a  trumpet,  and  the  voice  of  words; 
which  voice  they  that  heard  entreated  that  the  word  should  not  be 
spoken  to  them  any  more.  "  But  we  are  come  unto  mount  Sion, 
and  unto  the  city  of  the  living  God,  the  heavenly  Jerusalem,  and 
to  an  innumerable  company  of  angels,  to  the  general  assembly 
and  Church  of  the  first-born,  which  are  written  in  heaven,  and  to 
God  the  Judge  of  all,  and  to  the  spirits  of  just  men  made  perfect, 
and  to  Jesus  the  mediator  of  the  new  covenant,  and  to  the  blood  ol 
sprinkling,  that  speaketh  better  things  than  that  of  Abel." 

— We  have  life  more  abundantly  than  we  had  it  ourselves  be- 
fore. Vital  religion,  though  imperfect,  is  growing  and  progres- 
sive. Under  the  influences  of  the  Holy  Spirit,  we  go  from  strength 
to  strength  in  our  course,  and  are  renewed  day  by  day  in  our  expe- 
rience. There  is  life  in  an  acorn,  but  the  oak  has  it  more  abundantly. 
There  is  wheat  in  the  blade,  but  how  much  more  in  the  full 
corn  in  the  ear !  What  a  difference  between  Sir  Isaac  Newton 
when  a  babe  on  his  mother's  knee,  and  a  philosopher  measuring 
the  distances  of  the  planets  !  "  Why  a  man  can  but  live."  Indeed 


OCTOBER  24.  207 

do  you  sometimes  say,  I  am  all  languor  ;  I  have  no  life  in  me? 
At  other  times  you  are  all  vigor  and  alacrity.  How  you  live  then ! 
What  a  difference  between  a  man  confined  in  a  hospital,  and  a 
man  at  large,  able  to  fill  and  enjoy  his  station.  A  man  may 
be  alive,  and  be  blind,  and  deaf,  and  lame,  and  able  to  eat  nothing 
with  a  relish.  Some  real  Christians  are  little  better  than  this— 
they  are— this  is  all— just  alive  !  But  they  are  to  be  suspected  who 
only  are  anxious  to  "know  that  they  have  the  reality  of  divine 
grace,  while  they  are  regardless  of  increase  in  the  divine  life. 
More  is  desirable,  more  is  attainable.  He  came  not  only  that  sve 
might  have  life — but  have  it  more  abundantly. 

^7hcrefore . pray,  "that  he  would  grant  yon,  according  to  the 
riches  of  his  glory,  to  be  strengthened  with  might  by  his  Spirit  in 
the  inner  man ;  that  Christ  may  dwell  in  your  hearts  by  faith  ;  that 
ye,  being  rooted  and  grounded" in  love,  may  be  able  to  comprehend 
with  all  saints  what  is  the  breadth,  and  length,  and  depth,  and 
height;  and  to  know  the  love  of  Christ,  which  passeth  knowledge, 
that  ye  might  be  filled  with  all  the  fullness  of  God." 


OcTOBKR  24.— "And  I  -will  give  him  the  morning  star."— Revelations,  ii.  28. 

If  we  found  any  difficulty  in  determining  the  subject  of  this  pro- 
mise, we  could  refer  to  the  Sj^aker's  own  declaration,  in  another 
part  of  this  Book—"  I  am  the  root  and  offspring  of  David,  the  bright 
and  the  morning  star."  Here  we  see  the  advantage  of  comparing 
one  passage  of  Scripture  with  another.  What  is  general  in  one 
is  particularized  in  another ;  and  what  is  darker  in  one  is  clearer 
in  another. 

Does  he  then  promise  himself— I  will  give  him  the  morning  star? 
Yes.  He  is  the  guide  and  the  way:  the  teacher  and  the  lesson: 
the  priest  and  the  sacriQce :  the  giver  and  the  gift.  He  is  all  in  ail. 
By  promising  himself,  he  would  teach  us  to  look  for  happiness  in 
himself,  and  not  in  the  creature.  He  also  knew  that  nothing  else 
could  satisfy  the  minds  of  his  people,  who  would  be  sure  to  say, 

"  Without  thy  graces  and  thyself, 
"  I  were  a  wretch  undone." 
"  Give  what  thou  canst— without  thee,  we  are  poor ; 
"And  with  thee,  rich,  take  vviiat  thou  wilt  away." 

And  thus  also  he  would  encourage  their  expectations:  lor  what 
will  he  withhold,  if  he  gives  himself?  Therefore,  because  he  could 
promise  no  greater,  he  promised  himself.  The  bestowinent  of 
heaven  would  have  been  less  than  the  bestowment  of  himself:  for 
heaven  is,  so  to  speak,  but  a  part  of  him.  He  that  buildeth  the 
house  hatli  more  honor  than  the  house. 

But  has  he  not  already  given  himself  to  his  people  ?  And  yet  he 
speaks  as  if  the  donation  was  future— I  will  give  him  the  morning 
star.  Yes ;  as  soon  as  they  believed  on  him  they  received  him^ 
and  had  the  privilege  of  becoming  the  sons  of  God.  But  as  to  their 
knowledge,  experience,  and  enjoyment ;  he  communicates  himsell 
to  them  by  degrees.  The  apostle  therefore  says,  after  many  years 
of  communion  with  him,  That  I  may  win  Christ,  and  be  found  in 
him :  that  I  way  know  him.    The  promise  must  be  principally 

Vol.  n.  •"  21 


208  OCTOBER  25. 

accomplished  hereafter.  We  could  not  receive  him  in  all  his  full- 
ness now.  Our  place,  onr  condition,  onr  powers,  forbid.  Flesh 
and  blood  cannot  inherit  the  kingdom  of  God. 

— But  let  me  survey  the  image— I  will  give  him  the  morning 
star.  The  morning  star,  to  our  view,  is  the  most  beautiful  and 
luminous.  It  is  distinguished  by  its  sparkling  brightness.  Many 
resemble  Christ;  but  in  all  things  he  has  the  pre-eminence.  Pro- 
phets, priests,  and  kings,  have  been  anointed,  as  well  as  he ;  but 
he  was  anointed  with  the  oil  of  gladness  above  his  fellows.  O  how 
gjeat  is  his  beauty:  He  is  fairer  than  the  children  of  men  ;  fail  or 
than  the  children  of  God ;  fairer  than  tlie  sons  of  God  who  shouted 
for  joy  at  the  creation — Yea,  he  is  altogether  lovely. 

But  the  thing  is,  that  this  luminary  is  the  harbinger  of  day: 
therefore  it  is  called  the  day  star;  and  the  morning  star.  The 
truth  of  the  image,  therefore,  is  to  assure  us,  that  to  those  who 
see  Christ,  and  believe  on  him,  there  is  a  glorious  season  drawing 
on.  The  night  of  ignorance,  and  error,  and  sin,  and  sorrow,  ^\ith 
them,  is  rapidly  terminating.  Weeping  may  endure  for  the  night ; 
but  joy  Cometh  in  the  morning.  Look — look.  Christians!  There 
is  the  shining  pledge.  It  never  failed  yet — It  cannot  deceive. 
Now  is  your  salvation  nearer  than  when  you  believed.  The  mgkt 
is  far  spent,  the  day  is  at  hand.  And  then  ycur  sun  shall  no  more 
go  down. 

Let  this  promise  put  me  and  keep  me  in  a  proper  frame  of 
mind.  Let  it  raise  me  above  the  world.  Let  it  teach  me,  in  what- 
soever state  I  am,  therewith  to  be  content.  Let  it  induce  me  to 
rejoice  evermore;  yea,  in  every  thing  to  give  thanks.  To  the  up- 
right there  ariseth  light  in  the  darkness.  If  in  the  world  I  have 
tribulation,  in  him  1  have  peace.  Many  things  are  denied  me ; 
but  I  can  dispense  with  them,  since  he  is  mine.  Wh}"  should  I 
ciwy  others  ?  They  succeed,  they  gain,  they  have.  But  /  have 
the  morning  star. 

"  WUat  others  value,  I  resign  :  I    "  ^  •*'^'''^  l)eliokl  tliy  blissful  fico, 

*  Lord,  'tis  enough  that  thou  art  mine  :    |    "  And  stand,  coinpletp,  in  rightcoitsucss  I** 


October  25. — ^"I  am  the  door;  by  me  if  any  man  enter  in,  he  shall  be 
saved,  and  shall  go  in  and  out,  and  find  pasture." — John,  x,  9. 

A  DOOR  is  a  very  familiar  and  striking  representation  of  the 
Lord  Jesus.  It  seems  hardly  necessary  to  remark,  that  it  must  be 
a  metaphor.  Yet  the  papists,  from  taking  literally  what  is  spoken 
in  a  similar  instance,  have  introduced  the  monstrous  doctrine  of 
transubstantiation.  Because,  when  he  took  the  bread  and  the 
wine,  our  Savior  said.  This  is  my  body,  and  this  is  my  blood  ; 
they  believe  that  the  disciples  received  his  very  body  and  blood  ; 
and  that  every  communicant  does  the  same  now,  when  the  priest  ■ 
has  consecrated  the  elements  :  and,  say  they,  we  only  lake  him 
at  his  word — nothing  can  be  plainer.  Upon  the  same  principle, 
we  may  say  he  is  timber  and  nails  :  for  he  says — what  can  be 
clearer  ?  I  am  the  door.  But  can  any  man  of  common  sense — 
can  a  child  suppose,  that  he  means  any  thing  more  than  that  a 
door  is  an  image  of  him  l 


OCTOBER  25.  209 

—And  tlie  design  of  the  allusion  is  obvious,  A  door  is  the  me- 
ditim  of  passage — And  Jesus  stands  between  God  and  us.  He  is 
the  mediator  of  the  new  covenant.  God  comes  to  us  through 
him :  and  all  his  blessings  are  conveyed  to  us  by  him.  And  we  ap- 
proach God  throuirli  him.  1  am  the  way.  said  he — No  man  conieth 
unto  the  Father,  hj*,  by  me.  And  as  with  regard  to  our  persons, 
w^e  come  unto  God  by  him;  so,  with  regard  to  our  services,  we 
offer  up  spiritual  sacrifices,  acceptable  to  God  by  Jesus  Christ. 
And  .with  regard  to  both,  we  have  boldness  and  access,  with  confi- 
dence, by  the  faith  of  him. 

— But  how  is  the  person  described,  who  derives  benefit  from 
him?  He  makes  use  of  him  for  this  purpose—"  By  me  if  any  man 
enter  in  "  This  supposes  a  spiritual  concern.  Many  are  careless 
about  their  souls.  They  have  never  been  convinced  of  sin  :  nt^ver 
induced  from  an  apprehension  of  their  danger,  to  cry.  What  must 
I  do  to  be  saved  ?  They  are  me'i  of  the  world ;  and  all  their 
anxieties  are  confined  within  the  narrow  bound  of  tin>e  and  sense. 
Others,  if  in  a  degree  awakened,  are  not  enlightened.  Their  con- 
cern is  erroneously  directed — for  there  is  a  way  which  seemeth 
right  unto  a  man  ;  but  it  ends  in  death.-  There  is  a  refuge  that  can- 
not abide  tiie  storm.  There  is  a  hope  that  is  like  the  spider's  web — 
as  curiously  wrought,  and  as  easily  destroyed.  The  case  is  this. 
There  is  salvation  in  none  other  than  in  Him,  who  was  d,elivered 
for  our  offences,  and  was  raised  again  for  our  justification.  In  the 
Lord  alone  have  w^e  righteousness  and  strength.  To  him  there- 
fore must  men  come.  And  to  him  the  Christian  does  come.  He 
knows,  not  only  that  there  is  no  salvation  for  him  out  of  Christ, 
but  that  there  is  no  salvation  in  him,  without  a  dependence  upon 
him,  and  an  application  to  him.  He  knows  that,  as  a  medicine 
never  taken  can  never  cure ;  and  as  food  never  eaten  can  never 
nourish,  so  an  unapplied  Savior  is  no  Savior  to  him.  He  there- 
fore makes  use  of  Christ  for  every  end  he  is  revealed  to  answer. 
He  builds  upon  him,  as  a  foundation.  As  a  way,  he  walks  in  him. 
As  a  door,  by  him  he  enters  in. 

— And  what  are  the  advantages  he  obtains  when  admitted  ?  Safe- 
ty— "  He  shall  be  saved."  Saved  from  the  curse  of  tho  law,  and 
the  wrath  to  come — Saved  from  the  roaring  lion  who  goeth  about 
seeking  whom  he  may  devour — Saved  from  the  Jvingof  Terrors — 
Saved  from  a  world  lying  in  wickedness — Saved  from  an  evil 
lieart  of  unbelief,  in  departing  from  the  living  God — Saved  in  the 
Lord,  with  an  everlasting  salvation.  Liberty — "He  shall  go  in 
and  out."  A  man  is  free  in  his  own  house.  He  goes  in  and  out 
at  his  pleasure — and  when  he  goes  out,  he  is  not  shut  out  like  a 
stranger ;  and  when  he  goes  in,  he  is  not  shut  in  like  a  criminal. 
This,  too,  is  the  privilege  of  sheep  under  the  care  of  a  good  shep- 
herd. They  go  in — but  if  they  could  not  go  out,  the  fold  would 
be  a  prison.  They  therefore,  at  night,  go  in  for  protection  ;  and 
in  the  morning,  go  out  for  food  The  expression,  therefore,  is 
used  in  the  Scripture  as  significant  of  freedom:  and  the  meaning 
is,  that  what  is  done  for  the  Christian's  safety  does  not  compro- 
mise his  liberty.  He  knows  the  truth  ;  and  the  truth  makes  him 
free :   and  he  is  free  indeed — free,  to  go  wherever  he  pleases 


210  OCTOBER  25. 

in  Immanuers  land— free,  to  partake  of  all  tlie  privileges  of  Jjie 
sons  of  God.  Plenty — "And  find  pasture."  Ah!  said  one  of  them, 
realizing  this,  "  The  Lord  is  my  shepherd ;  I  shall  not  want.  He 
make th  me  to  lie  down  in  green  pastures:  he  leadeth  me  beside 
the  still  waters."  So  Isaiah — "They  shall  feed  in  the  ways" — the 
ways  of  his  commandments,  ordinances,  and  dispensations — "  and 
their  pasture  shall  be  in  all  high  places" — where  they  cannot  be 
hid  ;  but  where  they  may  seem  unlikely  to  find  supplies;  aseleva. 
lions,  especially  in  warm  countries,  are  commonly  barren — but  he 
feels  them,  while  he  lifts  them  up.  for  ever.  Religion  raises  them  ; 
but  not  into  regions  of  empty  speculation — for  it  is  added,  "  They 
shall  not  hunger  nor  thirst :  neither  shall  the  heat  nor  sun  smite 
them,  for  he  that  hath  mercy  en  them  shall  lead  them,  even  by  the 
springs  of  v/ater  shall  he  guide  them." 

October  26. — "  O  Jerusalem !  wash  thine  heart  from  'wickedness,  that 
thou  mayest  be  saved." — Jeremiah,  iv,  14. 

Though  these  words  are  addressed  to  Jerusalem  :  by  a  principle 
of  the  fairest  reasoning  they  extend  to  every  individual  who  needs 
the  same  purification  and  deliverance.  And  who  does  not  ? — Yea, 
the  circumstance  strengthens  the  argument.  Jerusalem  was  called 
the  Holy  City;  the  City  of  the  living  God  :  there  stood  his  tem- 
ple ;  there  were  his  sei'vants  to  make  known  his  will ;  they  had 
Moses  and  the  prophets.  If  they  stood  in  need  of  such  an  address, 
is  it  needless  for  us  ?  With  all  their  unbelief  and  ingratitude,  disobe- 
dience and  perverseness,  they  were  fair  specimens  of  the  human 
race.  In  Adam,  all  died ;  and  from  him  we  derive  a  mortal,  and 
therefore  a  depraved  nature — What  is  man,  that  he  should  be  clean, 
or  he  that  is  born  of  a  woman,  that  he  should  be  righteous  ?  All, 
therefore  need  pardoning  mercy,  and  sanctifying  grace — All  need 
to  be  saved  by  the  washing  of  regeneration,  and  tlie  rencMing  of 
the  Holy  Ghost.     But  here  are  two  difficulties. 

First.  God  himself  is  represented  as  concerned  for  the  success 
of  the  measure ;  "  O  Jerusalem  !  wash  thine  heart  from  wicked- 
ness, that  thou  mayest  be  saved."  This  interjection,  witli  us,  of- 
ten implies  weakness  and  grief,  as  well  as  desire.  We  must  tliere- 
fore  take  care  how  we  apply  such  expressions  to  God,  lest  we  de- 
grade the  perfections  of  his  nature.  He  speaks  to  us  after  the  man- 
ner of  men  :  but  his  condescension  must  not  rob  him  of  his  glory. 
Yet  his  language  is  not  devoid  of  truth.  However  metaphorical 
it  may  be,  there  is  in  it  a  reality  thfjt  more  than  justifies  it.  To 
which  we  m.ay  add,  that  even  grief  and  weaknesss  had  better  be 
ascribed  to  God  than  insincerity.  Let  us  be  assured  of  this,  that 
he  means  what  he  says.  While  he  hates  our  sins,  he  loves  our 
souis,  and  is  not  willing  that  any  should  perish,  but  that  all  should 
come  to  repentance.  He  is  not  only  the  righteous  Governor,  but 
the  knid  Father.  This  is  the  lovely  character  under  which  he 
delights  to  display  himself.  Hence  his  expostulation  with  himse]f, 
"How  shall  I  give  thee  up,  Ephraim  ?  How  shall  I  deliver  thee, 
Israel?  Howshall  Imake  thee  as  Admah?  How  shall  I  set  thee  as 
Zeboim  ?  Mine  heart  is  turned  within  me,  my  repontmgs  are  kin- 


OCTOBER  27.  211 

died  together."  Hence  the  oath  he  has  taken—"  As  I  live,  saith 
the  Lord,  I  have  no  pleasure  in  the  death  of  him  that  dieth :  where  ■ 
fore  turn  and  live  ye."  Hence  the  sacrifice  of  the  cross — "  He 
tliat  spared  not  his  own  Son,  but  delivered  him  up  for  us  all,  how 
shall  he  not  with  him  also  freely  give  us  all  things?"  Hence  all 
the  means  he  is  incessantly  employing  to  awaken  and  engage  our 
attention  to  the  things  that  belong  to  our  peace.  Hence  he  has 
established  the  ministry  of  reconciliation,  and  sends  forth  his  ser- 
vants to  beseech  us,  in  his  name,  to  be  reconciled  unto  God. 

Secondly.    The  work  is  considered  as  of  our  own  achieving  ; 
and  we  are  called  upon  to  cleanse  our  hearts  from  wickedness.    It 
would  be  a  contradiction  of  the  whole  Bible,  were  we  to  be  re- 
garded as  the  authors.   But  we  are  the  instruments.    God  not  only 
worketh  in  us,  but  by  us.     And  hence,  though  all  is  of  grace,  yet 
we  "  will  and  do."     We  believe  and  repent,  and  hold  on  our  way, 
and  wax  stronger  and  stronger.     It  would  be  an  abuse  of  the  lan- 
guage to  infer  from  it  that  we  have  po^yer  to  do  this  naturally,  or 
of  ourselves — yet  the  address  would  be  absurd,  had  we  not  the 
ability   in  some  other    way.     God  has  the  right  to  command, 
though  we  have  lost  the  power  to  obey ;  but  this  is  not  the  ground 
of  the  injunction.     If  in  him  our  help  was  not  found,  he  would 
not  thus  speak  to  us.     But  it  is.     His  grace  is  sufficient  for  us. 
Every  thing  necessary  for  our  deliverance  from  sin  is  provided 
and  presented  in  the  Gospel :  and  we  must  have  recourse  to  it  in 
the  use  of  the  means  which  he  has  ordained.  The  address,  there- 
fore, is  not  like  a  command  to  a  man  to  fl!y — a  thing  unnatural ; 
and  which  he  cannot  enable  himself  to  do :  but  like  a  command  to 
a  man,  who  was  ready  to  perish  for  want,  to  take  and  eat.   Though 
he  has  nothing  of  his  own,  he  has  shown  him  at  hand  every  kind 
of  supply,  and  he  is  welcome  to  partake  of  it.     Or,  like  a  com- 
mand to  a  sick  man  to  be  cured :  he  cannot  indeed  heal  himself, 
but  he  has  one  near  him  who  is  able  and  willing  to  heal  him,  and 
asks,  Wilt  thou  be  made  whole  ?    And  to  this  remedy  he  is  to 
submit.     All  such  com'mands  are  designed  to  make  us  sensible  of 
our  wants  and  weakness,  and  to  bring  us  upon  our  knees.     Then 
every  thing  is  possible.     Forgiveness  and  sanctification  are  attain- 
able— are  certain.     And  having  this  hope  in  us,  we  purify  our- 
selves even  as  he  is  pure.     Having  these  promises,  we  cleanse  our- 
selves from  all  filthiness  of  tlcsh  and  spirit,  perfecting  holiness  in 
the  fear  of  God.     Let  the  work  itself  furnish  our  next  meditation. 


October  27. — "  O  Jerusalem^  wash  thine  heart  from  thy  wickedness,  that 
thou  may  est  be  saved." — Jeremiah  iv,  14. 

The  words  remind  us  that  sin  is  of  a  defiling  nature.  It  is  there- 
fore held  forth  by  every  kind  of  uncleanness — by  wounds,  and 
bruises,  and  putrifying  sores;  by  leprosy  and  plague;  by  mire 
and  dirt ;  by  the  rottenness  and  corruption  of  the  grave.  It  defiles 
every  thing  it  touches.  In  consequence  of  it,  the  whole  creation 
groaneth ;  and  all  our  eyes  behold  is  doomed  to  perish,  like  the 
house  of  the  leper,  under  the  law,  because  of  the  infection  of  the 
inhabitant.    "O  do  not,"  says  God,  "the  abominable  thing  I  hate." 


212  OCTOBER  28. 

"  JMy  soul  loathed  them."  How  great  must  that  evil  be  which  can 
induce  the  Creator  to  loathe  the  work  of  his  own  hands!  The 
Father  oi  all  to  loathe  his  very  offspring  !  And  even  the  "  God  of 
love,  the  very  essence  of  mercy,  to  say  to  them  at  last, ''  Depart,  ye 
cursed,  into  everlasting  fire,  prepared  for  the  devil  and  his  angels !" 
O  my  soul,  does  not  sin  appear  to  thee,  as  it  does  to  Him — exceed- 
ing sinful  ? 

Secondly.  That  the  purification  we  need  extends  to  the  hearV. 
"  "Wash  thine  heart  from  wickedness."  The  reason  is,  because  thi? 
is  the  very  seat  of  the  pollution.  Some,  who  know  tlieir  lives  are 
open  to  censure,  will  yet  plead  for  the  goodness  of  their  hearts. 
r»ut  a  good  heart  will  always  produce  a  good  lile,  as  naturally  as 
a  good  tree  yieldeth  good  fruit.  Others  contend  that  our  corrup- 
tion is  not  innate,  but  acquired ;  derived,  not  from  within,  but  from 
without.  Yet  says  the  faithful  and  true  Witness,  "  From  within^ 
out  of  the  heart  of  men  proceed  evil  thoughts,  adulteries,  forni- 
cations, murders,  thefts,  covetousness.  wickedness,  deceit,  lasci- 
viousness,  an  evil  eye,  blasphemy,  pride,  foolishness :  all  these  evil 
things  come  from  within,  and  defile  the  man.     Hence, 

"  No  outward  forms  can  make  us  clean,      |      "  The  leprosy  lies  deep  withia." 

And  we  must  be  pure  in  heart.  How  is  this  to  be  ascertained  ? 
By  our  deliverance  from  the  lace  of  sin.  The  love  of  sin  defiles 
even  more  than  the  practice.  But  every  man  that  is  renewed  in 
tiie  spirit  of  his  mind  not  only  avoids  sin,  but  hates  it.  He  feels 
it  to  be  his  burden  and  his  grief.  And,  while  any  of  the  abomina- 
tion continues  adherent  to  him,  he  exclaims,  O  wretched  man 
that  I  am  !  who  shall  deliver  me  from  the  body  of  this  death  ! 

Thirdly.  This  purification  is  connected  with  salvation,  "Wash 
thine  heart  from  wickedness,  that  thou  mayest  be  saved."  It  is 
necessary  to  salvation.  Without  holiness  no  man  shall  see  the 
Lord.  If  I  w^ash  thee  not,  thou  hast  no  part  with  me.  The  un- 
righteous shall  not  inherit  the  kingdom  of  God.  Indeed,  in  such 
a  state,  and  with  such  a  disposition,  the  enjoyment  of  heaven  is  as 
impossible  as  the  attainment.  The  exclusion,  therefore,  is  not 
arbitrary,  but  unavoidable. — It  will  certainh/  terivinate  in  salva- 
tion. This  is  not  only  implied  in  the  declaration,  but  it  is  made 
the  matter  of  express  promise:  "Let  the  wicked  forsake  his  way, 
and  the  unrighteous  man  his  thoughts,  and  let  him  return  unto 
the  Lord,  and  he  will  have  mercy  upon  him.  and  to  our  God,  foi 
he  will  abundantly  pardon."  It  is  a  pcn-t  of  salvation.  The  man 
■who  has  experienced  it  is  not  only  an  heir,  but  a  subject  of  the 
blessedness.  He  has,  not  indeed  the  perfection  of  the  tiling,  but 
lie  has  more  than  the  title  and  the  pledge — he  has  the  beginning. 
Being  made  free  from  sin,  and  become  the  servant  of  God,  he  hus 
his  fruit  unto  holiness,  and  the  end  everlasting  life. 


October  28.—"  If  any  man  love  God,  the  same  is  known  of  him.'  —1  Cor.  viii,  3. 
There  is  nothing  so  mortifying  to  men  as  inattention  and  neg- 
lect. Many  would  rather  be  hated  than  neglected.  The  one  im- 
plies that  they  are  deemed  something;  the  other  shows  that  they 
are  considered  as  beneath  notice.    The  one  rouses,  the  other  anni- 


OCTOBER  28.  213 

hilates.  Hence  we  are  anxious  to  be  known  of  our  fellow  crea- 
tures, especially  those  who  are  placed  above  us— and  can  take  us 
by  the  hand— and  raise  us  up— and  put  us  forward  in  life.  Yet, 
as  men  of  low  degree  are  vanity,  so  men  of  high  degree  are  a  lie. 
After  all  our  servile  attentions  and  compliances,  we  are  never 
sure  of  gaining  their  regard.  And  what  could  even  their  zeal  do 
for  us  in  our  most  important  interests  ?  O  let  us  turn  our  anxiety 
another  way.  Let  us  sanctify  it.  Let  us  make  it  the  medium  of 
our  happiness.  Let  us  be  concerned  to  please  God.  Then  we 
shall  be  sure  to  succeed,  and  success  will  be  every  thing.  For 
in  his  favor  is  life.  "  If  any  man  love  God,  the  same  is  known  of 
liim." 

This  knowledge  being  spoken  of  as  the  highest  privilege,  it  must 
intend  much  more  than  a  mere  acquaintance  with  the  subjects  of 
it :  for  thus  all  are  known  of  him. 

The  least  thing  intended  is  discernment.    The  Lord  knows  their 
condition.     Knows  all  their  walking  through  this  great  wilder 
ness.    Knows  all  their  trials.     Knows  the  pressure  of  every  bur- 
den they  bear.     Knows  their  frame ;  and  remembers  that  they 
are  dust.     He  perceives  all  their  dangers  :  their  enemies  may  plot 
against  them,  but  they  do  it  unconsciously  in  the  sight  of  their 
Father  and  Friend.    And,  as  to  their  persons,  the  Lord  knoweth 
them  that  are  his.     He  never  overlooks  them  in  the  crowd.     If 
there  was  only  one  of  them  in  a  village,  or  city,  or  nation,  he 
would  have  his  eye  upon  him.     However  misrepresented  and 
reproached,  he  recognizes  them  as  upright  before  him.     However 
obscure  their  condition,  he  views  them  as  the  excellent  of  the 
earth.     However  little  their  faith,  he  watches  the  tears  with 
which  they  cry.  Lord,  I  believe  ;  help  thou  mine  unbelief.     How- 
ever encompassed  with  infirmities  which  sometimes  perplex  others, 
he  who  knows  what  is  the  mind  of  the  Spirit,  knoweth  that  they 
love  him.     We  can  only  judge  of  motives  by  actions.     But  God 
judges  of  actions  by  motives.      He  seeth   the  heart ;  in  conse- 
quence of  which,  ill  estimating  the  services  of  his  people,  he 
admits  into  the  amount,  not  only  all  they  do,  but  all  they  design 
to  do,  and  wish  to  do,  when  they"^  are  hindered ;  and  accepts  them 
according  to  what  they  have,  and  not  according  to  what  they 
have  not.     Even  this  is  a  source  of  satisfaction  to  the  Christian. 
— But  this  knowledge,  also,  takes  in  approbation.     The  Lord 
knoweth  the  way  of  the  righteous.     So  he  does  the  way  of  the 
ungodly.     But  the  meaning  is,  he  approves  it;  he  commends  it. 
The  Lord  taketh  pleasure  in  them  that  fear  him,  in  them  that 
hope  in  his  mercy.     He  regards  them  with  complacency,  as  the 
work  of  his  own  hands.     He  esteems  them  as  his  jewels,  his 
bride,  his  offspring.     Their  prayer  is  his  dehght;  their  alms,  the 
odor  of  a  sweet  smell.     Approbation  must  be  valued  according 
to  the  condition  and  character  of  the  being  from  whom  it  comes. 
It  would  be  a  reproach  to  pass  for  the  favorite  of  Satan.     The 
first  Christians  M'ould   also  have  deemed  the  friendship  of  the 
world  no  recommendation  ;  for  they  were  satisfied  to  say,  "  The 
world  knoweth  us  not;  for  it  knew  him  not."    A  great  personage 
reflects  a  lustre  upon  a  near  object ;  a  person  would  be  ambitious 


2U  OCTOBER  29. 

to  be  seen  intimate  ^vith  the  king.  And  to  live  in  the  affections 
of  the  wise  and  good,  says  a  fine  writer,  is  like  breathing  in  an 
eastern  spice  grove.  What  a  dignity  is  it,  then,  to  walk  with 
God  !  What  a  blessedness  to  hear  him  say,  "  Since  thou  wast  pre- 
cious in  my  sight,  thou  hast  been  honorable,  and  I  have  loved 
thee !"  And  what  shall  be  done  for  the  man  whom  the  King  of 
kings  delighteth  to  honor  ? 

— For  this  knowledge  is  acknowledgment.  The  apostle,  ad- 
monishing the  Thessalonians,  says,  "  Know  them  that  labor 
among  5^ou,and  are  over  you  in  the  Lord" — that  is,  own  them  with 
respect,  and  verbally  and  practically  treat  them  as  their  office 
requires.  Thus  God  claims  his  people.  He  owns  them  in  the 
dispensations  of  his  providence,  and  in  the  agency  of  his  grace. 
He  signalizes  them  in  life.  He  does  it  often  more  peculiarly  in 
death,  so  that  his  saints  are  joyful  in  glory,  and  shout  aloud  upon 
their  beds,  and  induce  their  very  enemies  to  exclaim.  Let  me  die 
the  death  of  the  righteous,  and  let  my  last  end  be  like  his !  But, 
above  all,  they  shall  be  mine,  saith  the  Lord,  in  that  day,  when  I 
make  up  my  jewels.  He  will  confess  them  before  the  assembled 
earth  and  heavens,  and  place  them  nearer  the  throne  than  angels. 

Of  what  importance,  then,  is  the  love  of  God  !  And  how  care- 
fully should  we  inquire  whether  it  be  shed  abroad  in  our  hearts ! 
If  any  man  love  Him,  the  same  is  known  of  him — But  no  other. 
Nothing  can  be  a  substitute  for  this  affection.  Without  it  our 
knowledge,  our  gifts,  our  faith  itself,  are  vain.  If  we  have  any 
thing  like  devotion,  it  is  formality.  If  we  have  peace,  it  is  delu- 
sion. If  we  have  safety,  it  is  a  refuge  of  lies.  And  though  we  may 
go  to  the  very  door  of  heaven,  and  knock,  and  say.  Lord,  Lord, 
open  unto  us — he  will  profess,  "I  never  knew  you — Depart." 

"  Let  me  love  thee  more  and  more —        1  "  If  I  have  not  loved  before, 

"  If  I  love  at  all  I  pray  ;  |  "  Help  me  to  be^u  to-day." 


Im 


October  29. — "  In  the  day  of  my  trouble  I  -will  call  upon  thee." — Vs'c 
Ixxxvi,  7. 

This  was  the  language  of  David.  David  was  a  king,  and  a 
saint.  He  was  pre-eminently  great  and  good — yet  neither  does 
his  rank  or  his  godliness  exempt  him  from  trouble.  But  it  is  well 
to  see  what  such  a  man  does  when  trouble  cometh  upon  him. 
And  here  Ave  have  his  resolution:  "In  the  day  of  my  trouble  I 
will  call  upon  thee." 

This  was  the  m' isest  thing  he  could  do ;  and  it  is  the  best  thing 
we  can  do.  For,  first,  Prayer  is  enjoined  upon  us  in  trouble.  The 
will  of  God  is  our  rule.  And  who  can  be  ignorant  of  his  com- 
mand?   W'ho  has  not  read,  "Is  any  afflicted ?    Let  him  pray." 

Secondly.  Prayer  is  the  design  of  trouble.  He  does  not  alTlict 
willingly,  or  .grieve  the  children  of  men.  He  has  an  end  worthy 
his  wisdom  and  his  goodness,  to  answer  by  every  trial.  It  is  to 
bring  us  to  himself — and  to  bring  us  nearer  to  himself.  It  is  to 
quicken  us  to  pra}^  more  frequently,  more  earnestly;  "I  will  go 
and  return  to  my  place,  till  they  acknowledge  their  offence  and 
seek  my  face — In  their  affliction  they  will  seek  me  early." 


OCTOBER  30.  215 

Thirdly.  Prayer  is  the  evidence  that  trouble  is  sanctified.  It  is 
a  great  thing  not  to  lose  a  trial.  It  is  never  neutral  in  its  effect.  It 
always  injures,  or  improves.  It  is  worse  than  nothing  when  it 
sends  us  to  the  creature,  either  in  a  way  of  accusation  or  relief. 
But  when  we  turn  to  Him  that  smiteth  us ;  and  acknowledge  that 
his  judgments  are  right,  and  cast  ourselves  at  his  feet,  resolved, 
if  we  perish,  there  to  die — we  need  not  say,  with  Job,  "  I  am  afraid 
of  all  my  sorrows,"  but  confess,  with  David,  '*  It  is  good  for  me 
that  I  have  been  afflicted." 

Fourthly,  Prayer  is  the  solace  of  trouble.  There  is  some  re- 
lief in  tears,  and  therefore  Natui*e  is  provided  with  them.  It  eases 
and  soothes  the  bursting  heart,  to  pour  our  grief  into  the  ear  of  a 
friend,  v/ho,  having  rejoiced  wdien  we  rejoiced,  w^ill  weep  when 
we  weep.  But  oh !  how  good  is  it  to  draw  near  to  God !  How 
delightful  is  it,  like  Job,  to  pour  out  our  tears  unto  him,  and  re- 
semble the  child  that  sobs  himself  asleep  in  his  mother's  arms, 
and  on  his  mother's  breast!  "A  glorious  high  throne  from  the 
beginning,"  says  the  church,  "  has  been  the  place  of  our  sanc- 
tuary." A  temple  that  no  evil  enters ;  an  asylum  that  no  enemy 
invades.  There  the  wicked  cease  from  troubling,  and  there  the 
vv'eary  are  at  rest. 

Fifthly.  Prayer  is  the  medium  of  our  deliverance  from  trouble. 
For  this  release  we  are  allowed  to  be  concerned.  But  we  must 
seek  it  from  God.  And  in  doing  this,  we  have  not  only  his  pcwer 
to  encourage  us,  and  nothing  is  too  hard  for  him — He  can  turn 
the  shadow  of  death  into  the  morning:  but  his  goodness  and 
love ;  and  like  as  a  father  pitietli  his  children,  so  the  Lord  pitieth 
tliem  that  fear  him.  Yes,  more :  we  have  his  faithfulness  and 
truth ;  that  we  shall  not,  cannot,  seek  him  in  vain.  He  has  en- 
gaged to  appear  to  our  joy ;  not  indeed  in  our  time  and  way,  but 
in  his  own.  He  has  bound  himself,  and  put  the  bond  into  our 
hand:  and  we  can  produce  it;  and  plead  it;  and  be  surer  of  the 
ful.Gliment,  than  the  continuance  of  heaven  and  earth.  For  heaven 
and  earth  shall  pass  away,  but  his  word  shall  not  pass.  And  here 
it  is,  "  Call  upon  me  in  the  day  of'trouble,  and  I  will  deliver  thee 
and  tliou  shalt  glorify  me."  "  Because  he  hath  set  his  love  upon 
me,  therefore  will  I  deliver  him :  I  will  set  him  on  high,  because 
he  hath  known  my  name.  He  shall  call  upon  me,  and  I  will  an- 
swer him :  I  will  be  with  him  in  trouble ;  I  will  deliver  him  and 
honor  him." 


October  30. — "  Messiah  the  Prince." — Daniel,  ix,  25. 

This  is  not  the  only  character  of  the  Messiah.  But  we  must 
connect  it  with  every  representation  we  have  of  him,  that  his 
glory  may  not  be  injured  by  his  condescension ;  nor  his  authority 
diminished  by  his  kindness.  Is  he  exalted  at  the  right  hand  of 
God.  It  is  to  be  "  a  Prince,"  as  well  as  "  a  Savior."  Is  he  a 
Priest  ?    He  is  "  a  Priest  upon  his  throne." 

How  is  this  Prince  designated  ? 

He  is  "the  Prince  of  the  kina-s  of  the  earth:''  They  often  think 
little  of  him ;  and  imagining  themselves  their  own,  say,  Who  is 
21* 


216  OCTOBER  30. 

lord  over  us?  But  wherein  they  deal  proudly,  he  is  above  them. 
They  are  all  raised  by  his  power,  and  controllable  by  his  will;  and 
subservient  to  his  designs :  and  amenable  to  his  tribunal.  Hence 
his  avowal — "  By  me  kings  reign,  and  princes  decree  justice.  By 
ine  princes  rule,  and  nobles,  even  all  the'  judges  of  the  earth. 
Hence  the  admonition,  "Be  wise  now  therefore,  O  ye  kings;  be 
instructed  ye  judges  of  the  earth.  Serve  the  Lord  with  fear,  and 
rejoice  with  trembling.  Kiss  the  Son,  lest  he  be  angry,  and  ye 
perish  from  the  way,  when  his  wrath  is  kindled  but  a  little. 
Blessed  are  all  they  that  put  their  trust  in  him." 

He  is  "  the  Prince  of  Peaces  He  came  to  mediate  between 
lieave-n  and  earth  :  and  we  are  reconciled  unto  God  by  the  death 
of  his  Son.  Men  talk  of  making  their  peace  with  God.  If  our 
tears,  or  works,  or  alms,  could  have  availed  for  this  purpose,  the 
world  would  never  have  witnessed  the  siiflferings  of  Christ.  But 
he  made  peace  by  the  blood  of  his  Cross.  One  died  for  all — And 
he  was  more  than  all.  The  value  of  his  sacrifice  was  infinite 
and  every  end  that  could  have  been  answered  by  the  destruction 
of  a  world  of  sinners,  has  been  equally  and  better  answered  by 
the  death  of  the  Savior.  Nothing  will  effectually  satisfy  an 
awakened  conscience  but  what  satisfied  the  justice  of  God.  Yet, 
surely  this  will  suffice  !  When,  therefore,  it  is  apprehended  and 
applied  by  faith,  we  enter  into  rest ;  and  feel  a  peace  within  which 
passeth  all  understanding.  By  his  grace,  too,  he  reconciles  us  to 
our  duty,  and  to  our  condition.  He  frees  us  from  those  anxieties 
and  fears  which  an  idolatrous  regard  to  creatures  excites  ;  and 
enables  us  to  be  careful  for  nothing,  by  casting  all  our  care  upon 
him,  who  careth  for  us.  Also,  by  subduing  our  pride  and  selfish- 
ness, by  which  alone  come  contentions  ;  and  inp.niring  us  with 
love — the  bond  of  perfectness  ;  we  live  in  harmony  with  our  fel- 
low creatures.  Yea,  we  are  m  league  with  the  stones  of  the  field  ; 
and  the  beasts  of  the  field  are  at  peaco  with  us. 

He  is  "  the  Prince  of  Z///^."  Other  princes,  however  powerful, 
are  mortal :  and  this  is  a  reason  why  we  should  not  put  our  trust 
in  them.  Their  breath  goeth  forth,  they  return  to  their  dust  ;  in 
that  very  day  their  thoughts  perish.  Ikit  Jesus  liveth  for  ever  : 
and  because  he  lives,  his  people  live  also.  Other  princes,  while 
they  are  living  themselves,  cannot  impart  life  to  others — though, 
alas  !  they  often  take  it  away  ;  and  sacrifice  thousands  of  their 
subjects  to  their  own  lusts.  But  Jesus  had  not  only  life  in  him- 
self, but  came  that  we  might  have  life  ;  and  have  it  more  abun- 
dantly. He  procured,  and  communicates,  and  sustains  a  life  ^u- 
perior  to  that  of  Adam  in  Paradise,  and  of  angels  in  glory.  Tl  is 
IS  the  promise  that  God  hath  promised  us,  even  efenxd  life.  And 
this  life  is  in  his  Son.  He  therefore  that  hath  the  Son  hath  life; 
and  he  that  hath  not  the  Son  liatli  not  life. 

He  has  other  designations  ;  and  all  come  short  ol  his  praise. 
But  these  are  sufficient  \'o  show  liow  safe?  and  how  happy  all  they 
are  who  have  become  his  subjects.  It  was  a  fine  compliment 
that  Hiram  paid  Solomon,  when  he  said,  "  Surely,  bemuse  the 
Lord  loved  Israel,  therefore  made  he  thee  king  over  them.''  How 
much  more  has  God  shown  his  goodness  to  his  people,  m  setting 


OCTOBER  31.  217 

this  King  upon  his  holy  hill  of  Zion !  Let  the  children  of  Zion 
be  joyful  in  their  King.  Let  them  make  their  boast  in  the  Lord  ; 
and  ill  his  righteousness  be  exalted. 

Let  them  also  be  concerned  to  approve  themselves  wise,  and 
good,  and  loyal  subjects,  to  the  best  of  Princes :  so  that  instead 
uf  disgracing  him,  they  may  be  to  him  for  a  name  and  a  praise 
among  all  those  who  shall  hear  of  so  great  a  people. 

But  wo  to  those  who  reject  his  sceptre.  As  for  these  mine  ene 
mies  who  would  not  that  I  should  reign  over  them,  bring  them 
forth,  and  slay  them  before  me. 


October  31. — "  Prayer  shall  be  made  for  him  continually." — Psalm  Ixxii,  15. 

We  are  not  only  to  pray  ;  but  to  pray  without  ceasing.  We  are 
not  only  to  pray  for  ourselves,  but  for  others.  We  are  to  pray 
for  kings,  and  all  that  are  in  authority — for  ministers — for  all 
saints — for  even  our  enemies,  who  despitefully  use  us,  and  per- 
secute us — and  what  may  seem  strange — we  are  to  pray  for  Jesus 
Christ.     '•'  Prayers  also  shall  be  made  for  him  continually." 

Is  prayer  then  necessary  for  him  7  Is  he  not  above  the  reach  of 
danger,  pain,  and  want  ?  Yes.  He  who  once  had  not  where  to 
lay  his  head,  has  all  power  in  heaven  and  in  earth  ;  and  he  dieth 
no  more  ;  death  hath  no  more  dominion  over  him.  The  meaning, 
therefore,  cannot  be,  that  prayer  should  be  continually  made  for 
him  personally ;  but  relatively.  Owing  to  the  interest  he  has  in 
certain  objects  ;  what  is  done  for  them,  is  done  for  himself;  and 
so  he  esteems  it.  We  therefore  pray  for  him,  when  we  pray  for 
his  ministers  ;  his  ordinances  ;  his  Gospel ;  his  Church — in  a 
word,  his  cause.  David,  therefore,  exemplifying  what  he  had  fore- 
told, immediately  breaks  forth,  and  says,  "  And  blessed  be  his 
glorious  Name  for  ever :  and  let  the  whole  earth  be  filled  with 
his  glory.  Amen,  and  amen.  The  prayers  of  David,  the  son  of 
Jesse,  are  ended." 

But  zo/iai!  should  we  pra^  for  on  his  behalf?  Our  prayer  sliould 
vary  with  the  state  of  his'cause  ;  bat  we  should  always  bear  four 
things  upon  our  minds.  First.  The  degree  of  its  resources  ;  that 
there  be  always  a  sufficiency  of  suitable  and  able  instruments  to 
carry  on  the  work — to  this  the  Savior  himself  directs  us  :  "  The 
harvest  truly  is  great ;  but  the  laborers  are  few :  pray  ye  there- 
fore the  Lord  of  the  harvest,  that  he  would  send  forth  laborers 
into  his  harvest."  Secondly.  The  freedom  of  its  administration ; 
that  whatever  opposes  or  hinders  its  progress  may  be  removed. 
"  Pray  for  us,"  says  the  Apostle,  "  that  the  word  of  the  Lord  may 
have  free  course  and  be  glorified."  Thirdly.  The  diffusion  of  its 
principles  ;  that  they  may  become  general  and  universal ;  spread- 
ing through  every  family,  neighborhood,  aud  province,  and  realm. 
So  prayed  of  old^even  the  pious  Jew :  "  That  thy  way  may  be 
known  on  earth  ;  thy  saving  health  among  all  nations.  Let  the 
people  praise  thee,  6  God ;  yea.  let  all  the  people  praise  thee." 
Fourthly.  The  increase  of  its  glory,  as  well  as  its  extent ;  that  it 
may  abound  more  in  wisdom,  purity,  spirituality,  charity,  and 
zeal :  that  the  light  of  the  moon  may  be  as  the  light  of  the  sun ; 


218  OCTOBER  31. 

and  the  light  of  the  sun  be  sevenfold  as  the  light  of  seven  days  : 
that  for  brass,  he  would  bring  gold  j  and  for  iron,  silver  ;  and  for 
wood,  brass  ;  and  for  stones,  iron.  Thus,  they  that  make  men- 
tion of  the  Lord  are  to  "  give  him  no  rest" — not  only  until  he 
"  establish" — but  "  make  Jerusalem  a  praise  in  the  whole  earth." 
But  luhy  should  we  be  concerned  to  pray  for  Him  ?  Consistency 
requires  it.  We  are  the  professors  of  Christ.  We  profess  to  be 
his  servants — but  can  we  be  wise  and  good  servants,  if  we  are  ne- 
glectful of  our  Master's  affairs  ?  We  profess  to  be  his  subjects^ — 
but  can  we  be  his  loyal  subjects,  if  we  are  indifferent  to  the  glory 
of  our  Sovereign  ?  We  profess  to  be  his  friends — but  can  we  have 
true  and  faithful  friends,  unless  we  make  his  interests  our  own  j 
mourn  over  his  dishonor,  and  rejoice  in  his  prosperity?  Benevo- 
lence requires  it.  The  Gospel  is  the  greatest  of  all  blessings  to 
the  children  of  men.  Wherever  it  enters,  the  wilderness  and  the 
solitary  place  is  made  glad,  and  the  desert  rejoices  and  blossoms 
as  the  rose.  It  is  the  power  of  God  to  salvation  to  every  one  that 
believeth  ;  and  where  it  does  not  save  the  soul,  it  yields  a  thou- 
sand advantages  to  the  community.  Who  would  not  wish  him 
success  ?  His  career  is  the  march  of  truth,  and  righteousness, 
and  peace.  He  makes  the  widow's  heart  to  sing  for  joy.  In  him 
the  fatherless  findeth  mercy. 

"  Blessings  abound  where'er  He  reigns,      I      "  The  wear}'  find  etornal  rest ; 

"  The  pris'uer  leaps  to  lose  his  chains  :        |      "  xind  all  the  sons  of  want  are  blest." 

Gratitude  requires  it.  Hov/  m.uch  do  we  owe  him !  When  we 
consider  Vv'hat  he  has  done,  is  doing,  and  will  do  for  us  :  all  we 
are,  and  all  we  have,  appear  to  be  his  by  a  thousand  claims  ;  and 
nothing  can  equal  our  vileness,  if  we  are  not  led  hourly  to  ask. 
What  shall  I  render  unto  the  Lord  for  all  his  benefits  ?  Lord, 
what  wilt  thou  have  me  to  do  ? 

But  what  reason  have  we  to  conclude  that  these  prayers  for 
him  .will  be  heard?  Much  every  way.  The  prayers,  indeed, 
even  of  good  men,  are  not  always  answered.  Sometimes  they 
know  not  what  they  ask.  And  Mhen  they  implore  what  would 
prove  evil,  God's  wisdom  and  kindness  lead  him  to  refuse.  But 
whatsoever  we  ask  according  to  his  will,  he  heareth  us.  And  has 
he  not  commanded  us  to  pray,  that  his  kingdom  may  come  ? 
Has  he  not  promised  it?  Is  not  the  grand  condition  fulfilled — 
"When  thou  shalt  make  his  soul  an  offering  for  sin,  he  shall  see 
his  seed,  he  shall  prolong  his  days,  and  the  pleasure  of  the  Lord 
shall  prosper  in  his  hands  ?"  Can  his  death  be  unavailable  ?  Can 
the  engagements  of  the  everlasting  covenant  be  made  void?  We 
cannot  pray  for  him  in  vain. 

— But  what  is  necessary  to  evince  that  our  praying  for  him  is 
sincere?  For  there  is  much  prayer  that  is  a  mere  mockery  of 
God.  Out  of  their  own  mouths  many  will  be  condemned  here- 
after; and  they  would  feel  themselves  condemned  alread)'',  were 
it  not  that  the  heart  is  deceitful  above  all  things,  as  well  as  despe- 
rately wicked.  A  man  prays  to  redeem  his  time,  and  to  have  his 
conversation  in  heaven,  and  goes  and  sits  in  the  play-house  for 
the  answer.  A  father  prays  for  the  salvation  of  his  child ;  and 
does  all  in  his  power  to  leave  him  affluent,  and  surrounded  with 


NOVEMBER  1.  219 

temptations  that  render  his  conversion  a  miracle.  A  third 
prays  to  be  damned ;  for  he  prays,  "  forgive  us  our  trespasses,  as 
we  forgive  them  that  trespass  against  us  :"  and  he  is  implacable. 
When  a  man  sincerely  desires  a  thing,  in  proportion  as  he  de- 
sires it,  he  will  seek  after  it,  and  use  all  the  means  placed  within 
his  reach  to  obtain  it.  When,  therefore,  a  person  professes  a  great 
concern  for  a  thing,  and  negl-ects  whatever  is  necessary  to  it,  we 
make  no  scruple  to  tax  him  with  folly  and  falsehood.  Let  us  do, 
in  religious  matters,  what  we  do  in  other  cases — let  us  judge  of 
our  faith,  by  our  practice  ;  and  of  our  hearts,  by  our  lives. 

What  then,  you  say,  must  we  do  to  prove  that  our  prayers  in 
the  cause  of  Christianity  are  sijicere  ?  Do  !  Some  of  you  should 
come  forward  and  offer  to  go  forth  as  missionaries.  What  hin- 
ders ?  Nothing  in  your  condition  ;  nothing  in  your  connexions  ; 
Nothing  but  the  love  of  ease,  and  the  fear  of  suffering,  and  the 
want  of  the  spiiit  of  the  prayer—"  Arise,  O  Lord,  and  plead  thine 
own  cause."  Do !  Live  for  him.  All  cannot  go  abroad  ;  but  all 
have  a  sphere  in  which  they  may  be  useful.  They  may  hold 
forth  the  word  of  life,  by  their  temper  and  conversation.  Do ! 
Employ  all  your  influence  with  others,  provoking  them  to  love 
and  to  good  works.  Do  !  Give  according  to  your  opportunity 
and  ability — exercising  self-denial,  to  enlarge  your  ability.  Read 
the  v/hole  verse  of  our  text  — "  And  he  shall  live  :  and  to  him  shall 
be  given  of  the  gold  of  Sheba  ;  prayer  also  shall  be  made  for  him 
continually  ;  and  daily  shall  he  be  praised." 


NovExMEER  1.— "How  rcadest  thou ?"— Luke,  x,26. 

It  is  well  to  be  able  to  read.  Thousands  are  not ;  and  so  can- 
not thus  agreeably  fill  up  their  leisure  moments,  nor  improve  their 
minds  by  the  written  communications  of  others.  But  whatever 
a  thing  be  in  itself,  the  use  we  are  to  make  of  it,  is  to  determine 
whether  it  be,  to  us,  good  or  evil,  a  blessing  or  a  curse. 

Some  will  lament  for  ever,  that  they  were  taught  to  read.  They 
never  improved  so  great  a  talent.  Yea,  they  perverted  and 
abused  it ;  reading  books  which  undermined  their  principles,  de- 
filed their  imaginations,  and  demoralized  their  lives.  But  others 
are  thankful  for  such  an  attainment.  It  has  afforded  them  not 
only  gratification  and  profit,  but  spiritual  improvement  and  con- 
solation. One,  in  reading,  has  been  converted  from  the  error  of 
his  ways.  Another  has  been  guided  in  his  experimental  and 
practical  doubts  and  difficulties.  A  third  has  been  revived  while 
walking  in  the  midst  of  trouble. 

— And  if  this  has  been  the  case  while  reading  other  books,  how 
much  more  while  reading  the  Scriptures  of  truth  !  This  volume 
you  are  bound,  above  all  other  books,  to  read.  It  is  your  dutv ; 
it  IS  your  privilege— But  how  readest  thou  ?  How  ought  you 'to 
read  it  ? 

—First.  You  ought  to  read  it,  as  the  dictates  of  Inspiration. 
You  do  not,  perhaps,  deny  or  question  tliis ;  but  you  ought,  actu- 
ally and  frequently,  to  impress  the  mind  with  it,  that  when  you 
open  these  pages,  you  may  say,  "  I  will  hear  what  God  the  Lord 


220  NOVEMBER  1. 

will  speak."  "  Speak,  Lord,  for  thy  servant  heareth."  Tlie 
Apostle  admonishes  the  Hebrews  not  to  turn  away  from  Him 
that  speaketh  from  heaven.  He  does  not  say,  who  spake — but 
who  speaketh.  The  address  is  to  be  considered  as  immediate.  It 
is  so  to  us,  as  well  as  to  those  who  originally  heard  it.  Had  it 
been  just  written  it  could  have  had  no  more  authority,  and  have 
been  no  more  deserving  of  attention  than  now.  How  much  de- 
pends upon  this  advice  !  For  as  we  receive  the  word,  so  shall  we 
be  affected  by  it.  If  we  regard  it  as  false,  it  will  produce  no  re- 
sult. If  as  human,  it  will  influence  as  human.  Lut  if  divine,  it 
will  operate  divinely.  Hence,  says  the  Apostle  to  the  Thessaloni- 
ans,  "  For  this  cause  also  thank  we  God  without  ceasing  ;  because, 
when  ye  received  the  word  of  God  which  ye  heard  of  us,  ye  re- 
ceived it  not  as  the  word  of  men,  but  as  it  is  in  truth,  the  word  of 
God,  which  effectually  worketh  also  in  you  that  believe." 

Secondly.     Let  him  that  readeth  understand.      The  eunuch, 
returning  from  Jerusalem  in  his  chariot,  was  reading ;  and  reading 
even  the  Prophecies  of  Isaiah  ;  but  Philip  said  to  him,  "  Under- 
standest  thou  what  thou  readest  ?"  To  know  the  meaning  of  the 
Scriptures,  it  is  a  good  thing  to  read  on,  till  we  come  to  the  end  of 
a  paragraph  or  subject,  regardless  of  the  divisions  in  chapters  and 
verses.     These  breaks  are  useful,  and  they  are  generally  made  in 
their  proper  places,  but  not  always,  in  consequence  of  which  the 
sense  is  injured  or  darkened  by  the  writer's  closing  before  he  has 
finished :  or  commencing  sometimes  in  the  m.iddle  of  the  argu- 
ment.    Neither  should  we  lay  too  much  stress  on  a  particular 
word  or  phrase  ;  but  be  guided  by  the  natural  current  of  the  pas- 
sage ;  and  endeavor  always  to  apprehend  what  is  the  present  de- 
sign of  the  sacred  writer.     Here  good  common  sense  will  often 
do  more  than  the  learned  affectations  of  expositors,  who  frequently 
elude   the  solution  of  a  diflicult  text,  and  throw  doubts  into  a 
clear  one.     While  we  ought  to  avail  ourselves  of  every  assistance 
from   the  labors  of  others  ;  and  above  all,  to  exercise  our  own 
minds ;  we  must  be  humble  in  our  inquiries,  and  feel  and  ac- 
knowledge our  need  of    divine  guidance,  to  lead  us  into  all 
truth.     "  Open  thou  mine  eyes,  that  I  may  see  wondrous  things 
out  of  thy  laws ;"   so  prayed    David — and   so  must   we.      "  If 
any  of  you  lack. wisdom,  let  him  ask  of  God,  that  giveth  to  all 
men  liberally,  and  upbraideth  not,  and  it  shall  be  given  him." 
Thus  the  wayfaring  man,  though  a  fool,  shall  not  err :  and  with- 
out this,  the  scholar  and  the  genius  will  for  ever  go  astray.     The 
great  impediment  to  divine  knowledge  is  the  state  of  the  heart: 
and  as  soon  as  we  are  made  deeply  sensible  of  our  need  of  what 
the  Gospel  is  designed  to  afford,  and  willing  to  be  saved  in  the 
Lord's  own  way,  and  to  walk  so  as  to  please  him,  every  thing 
opens  easily  and  delightfully;  and  the  path  of  the  just  is  as  the 
shining  light,  that  shineth  more  and  more  unto  the  perfect  day. 
But  this  can  only  be  obtained  from  "  the  Spirit  of  truth." 

Thirdly.  We  should  read  with  a  view  of  self-application.  In- 
stead of  thinking  of  others — which  is  too  frequently  the  ca.se — 
we  should  think  of  ourselves ;  inquiring  how  it  bears  upon  our 
character  and  condition ;  and  how,  as  Lord  Bacon  says,  it  comes 


NOVEMBER  2.  221 

Aome  to  our  own  business  and  bosoms.  If  I  read  a  threatening, 
•'  O  my  soul,  do  I  stand  exposed  to  this  danger  ?"  If  I  read  a  pro- 
mise, "  May  I  claim  this  blessing  ?"  If  I  read  a  reproof  or  a  com- 
mendation, "  Am  I  censured  by  the  one,  or  encouraged  by  the 
other  ?"  "Lord,  what  wilt  thou  have  me  to  do?" 

Fourthly.  We  should  read  with  a  determination  to  reduce 
what  we  read  to  experience  and  practice.  The  design  of  all  the 
instruction  contained  in  the  Scripture  is,  to  bear  upon  the  con- 
science and  the  life.  The  doctrine  is  not  only  according  to  grace, 
but  according  to  godliness.  If  ye  know  these  things,  happy  are 
ye  if  ye  do  them.  This  is  the  way  to  increase  with  ali  the  mcrease 
of  God.  To  him  that  hath  shall  be  given,  and  he  shall  have  more 
abundantly.  If  a  man  do  his  will,  he  shall  know  of  his  doctrine. 
We  may  apply  to  reading  what  the  apostle  James  has  said  of  hear- 
ing :  "  But  be  ye  doers  of  the  word,  and  not  readers  only,  deceiv- 
ing your  own  selves.  For  if  any  be  a  reader  of  the  word,  and 
not  a  doer,  he  is  like  unto  a  man  beholding  his  natural'face  in  a 
glass :  for  he  beholdeth  himself,  and  goeth  his  way,  and  straightway 
forgetteth  what  manner  of  man  he  was.  But  whoso  looketh  into 
the  perfect  law  of  liberty,  and  continueth  therein,  he  being  not  a 
forgetful  reader^  but  a  doer  qf  the  work,  this  man  shall  be  blessed 
in  his  deed.'' 


November  2. — "  His  time  in  the  flesh." — 1  Peter,  iv,  2. 

"  Flesh"  is  not  to  be  taken  here  morally,  but  physically.  It  is 
not  here  used  to  signify  our  corruption,  but  our  present  existence : 
as  when  Paul  says.  The  life  that  I  now  live  "  in  the  flesh,"  I  live 
by  the  faith  of  the  Son  of  God.  It  intends,  therefore,  our  life 
while  in.  the  body.  For  we  shall  not  be  in  it  always — a  period  is 
approaching,  when  the  dust  shall  return  to  the  earth  as  it  was.  and 
the  spirit  shall  return  unto  God  who  gave  it. 

Our  "  time"  in  the  flesh  varies  in  circumstances,  with  regard  to 
individuals.  But  it  has  four  general  characters,  applicable  to  all 
the  human  race. 

First.  Our  time  in  the  flesh  is  chequered.  The  young  may  look 
forward  and  view  life  in  the  fascinations  of  hope ;  and  the  aged 
may  look  back,  and  more  congenially  dwell  on  the  gloomy  than 
on  the  cheerful ;  and  the  same  maUj  in  the  hour  of  present  impres- 
sion, may  feel  himself  too  much  elated,  or  too  much  depressed 
with  his  condition — but  the  truth  is  the  same.  It  is  neither  a  par- 
adisiacal nor  a  wilderness  scene.  It  is  neither  entirely  dark  nor 
light,  but  intermingled  sunshine  and  shade.  Who  ever  found  life 
so  smooth  as  to  have  no  roughness  1  And  who  ever  had  sickness 
without  ease,  or  sorrow  without  comfort  ?  And  who  is  now  au- 
thorized to  say,  To-morrow  shall  be  as  this  day,  and  much  more 
abundant ;  or,  Mine  eye  shall  no  more  see  good  ? 

Secondly.  It  is  short.  And  short,  not  only  as  to  eternity  and 
the  ages  of  men  before  the  flood,  but  absolutely  short.  The  gen- 
eral duration  is  threescore  years  and  ten.  But  much  of  this  is 
nothing  to  the  superior  purposes  of  our  being.  We  do  not  mean 
business  :  this  may  not  only  be  rendered  consistent  with  religion, 
but  is  made,  by  a  Christian  who  abides  with  God  in  his  calling,  a 


222  NOVEMBER  3. 

part  of  it.  But  there  is  the  weakness  of  infancy,  and  the  child- 
hood of  age.  There  are  the  deductions  of  needful  sleep,  and 
allowed  recreation,  and  unavoidable  intercourse.  It  is  often  also 
cut  short.  How  few  reach  seventy  !  and  those  who  do,  com- 
monly look  in  vain  to  find  any  of  the  associates  of  their  youth  or 
maturity.  Every  thing  expressive  of  brevity  is  seized  by  the 
sacred  writers  to  hold  forth  the  brevity  of  our  time  in  the  flesh — 
a  flower;  a  flood;  a  tale;  a  dream;  a  vapor;  a  ship  before  the 
wind;  an  eagle  pouncing  on  his  prey.  There  is  but. a  step  be- 
tween us  and  death. 

Thirdly.  It  is  uncertain.  How  can  it  be  otherwise,  when  we 
consider  the  diseases  and  accidents  to  which  we  are  continually 
exposed ;  and  the  feebleness  o^  our  frame ;  and  the  number  and 
delicacy  of  the  organs  of  which  the  body  is  composed?  Sixty 
times  every  minute,  as  our  pulse  tells  us,  the  question  is  asked, 
whether  we  shall  live  or  die.  The  fool  in  the  Gospel  said,  I  have 
much  goods  laid  up  for  many  years;  soul,  take  thine  ease,  eat, 
drink,  and  be  merry  ;  but  that  very  night  his  soul  was  required  of 
him.  Persons  just  ready  to  enter  connected  life,  have  been  called 
from  marriage  rites  to  attend  funeral  solemnities.  The  owners 
have  been  just  ready  to  take  possession  of  a  new  mansion,  but 
have  been  carried  to  their  long  home.  And  the  traveller,  starting 
for  his  journey,  has  gone  the  way  of  all  the  earth. 

But  fourthly.  It  is  important;  yea,  all-important,  by  reason 
of  its  relation  to  another,  and  an  eternal  state.  *"It  is  not  only  an 
introduction  to  this  state,  but  a  preparation  for.  it.  It  is  influen- 
tially  connected  with  it,  as  the  sowing  with  the  harvest.  Our 
thoughts,  words,  and  actions,  are  the  seed ;  ^nd  whatsover  a  man 
soweth,  that  shall  he  also  reap.  The  present  is  the  only  season  of 
obtaining  justification  and  renovation :  a  title  to  heaven,  and  a 
meetness  for  it.  Now  is  the  accepted  time;  now  is  the  day  of  sal- 
vation. 

The  same  will  apply  to  our  doing  good.  Our  time  in  the  flesh 
is  the  only  season  in  which  we  can  glorify  God  and  serve  our 
generation.  What  a  treasure  then  is  life  !  And  how  concerned 
should  we  be  to  work  while  it  is  day,  seeing  the  night  comelh, 
wherein  no  man  can  work  !  In  this  one  article  the  saints  below 
are  more  privileged  than  the  saints  above:  and  v/e  are  persuade!, 
that  those  who  have  entered-their  rest  would  be  wihing,  were  it  the 
pleasure  of  God,  to  come  down  and  re-enter  this  vale  of  tears,  to 
ha"e  the  opportunities  of  usefulness  we  enjoy — who  can  be  candid 
toward  those  v/ho  differ  from  us ;  forgive  injuries  ;  visit  and  re- 
lieve the  afflicted  ;  spread  the  Gospel ;  teach  the  ignorant ;  save 
souls  from  death,  and  hide  a  multitude  of  sins.  "  Whatsoever  thy 
hand  findeth  to  do,  do  it  with  thy  might;  for  there  is  no  work,  nor 
device,  nor  knowledge  in  the  grave  whither  thou  goest." 


November  3.—"  As  sorrowful,  yet  always  rejoicing."— 2  Corinthians,  vi,  10. 

This  is  the  duty,  this  is  the  privilege  of  the  Christian.  Whether 

he  considers  andYeels  himself  in  a  state  of  exile— or  warfare— or 

perplexity — or  penury—or  varying  experience— or  misapprehen- 


NOVEMBER  4. 


223 


sion  from  others ;  if  "  sorrowful,"  he  may,  and  he  ought  to  be  able 
to  say,  "  Yet  always  rejoicing." 


Though  dwelling  with  strangers  around, 

And  foreign  and  weary  the  land, 
I  homeward  lo  Zion  am  bound — 

The  day  of  release  is  at  hand. 
Then,  Meaecu  and  liedar,  farewell, 

To  enter  my  welcome  abode  ; 
With  friends  and  with  angels  to  dwell, 

VV^ith  Jesus,  my  Savior  and  God ! 

Though  hourly  summoned  to  arms, 

And  legions  against  me  combine, 
I'm  calm  in  the  midst  of  alarms : 

My  weapons  and  cause  are  divine. 
A  Captain  almighty  I  own  , 

And  l)anner'd  by  faith  in  his  name, 
I  shout  ere  the  battle  is  won  — 

1  more  than  a  conqueror  am  ! 

Perplexings  though  often  I  feel. 

And  mazy  the  paihs  that  I  tread, 
My  Goa  has  been  leading  me  still, 

And  etdl  he  haa  promised  to  lead. 
The  crooked  shall  all  be  made  straight, 

The  darkness  shall  beam  into  light ; 
I  have  but  a  moment  to  wait, 

And  faith  shall  be  turned  into  sight. 


If  small  my  allotment  below, 

1  will  not  at  others  repine  ; 
Their  joy  is  the  gilding  of  wo. 

Their  wealth  t!iey  must  quicldy  resign. 
Though  poor,  how  much  richer  am  II 

In  want,  1  liave  all  I  desire  ; 
My  treasures  the  soul  can  supply, 

And  last  when  the  stcrs  shall  expire ! 

If,  weeping  and  fearing,  I  pass. 

Through  changes,  in  state  and  in  frame  ; 
Yet  constant  in  power  and  giace, 

My  Savior  is  always  the  same. 
No  shadow  of  turning  he  knows, 

Whose -bliss  is  the  fountain  of  mine; 
And  while  his  eternity  flows. 

My  happiness  cannot  decline. 

How  little  the  multitude  know, 

Or  knowing,  how  little  they  prize 
The  spring  whence  my  joys  ever  flow, 

Or  source  of  my  bitterest  sighs  I 
But  both  the  dear  secret  reveal. 

That  Jesus  hath  soften'd  this  heart; 
And  soon  all  my  joys  will  fulfil, 

And  lull  the  last  sigh  from  my  heart. 


-Matthew 


November  4. — "  Jesus  saith  unto  him,  I  will  come  and  heal  him.' 

viii,  7. 

We  may  consj^der  these  words  as 

— An  answer  to  prayer.  And  let  us  observe  whose  prayer  it 
was.  He  never  said  to  the  seed  of  Jacob,  Seek  ye  me  in  vain. 
But  this  centurion  was  an  alien  from  the  commonwealth  of  Israel; 
a  Roman  ;  a  Gentile.  Yet  he  is  immediately  heard.  For  whoso- 
ever shall  call  upon  the  name  of  the  Lord,  shall  be  saved :  for 
there  is  no  difference  between  the  Jew  and  the  Greek ;  for  the 
same  Lord  over  all  is  rich  unto  all  that  call  upon  him.  Whoever 
I  am,  let  me  therefore  apply,  animated  by  the  assurance,  "Him  that 
Cometh  unto  me,  I  will  in  no  wise  cast  out".  Let  us  observe,  also, 
lohat  prayer  it  was.  It  was  not  a  prayer  for  the  petitioner  him- 
self :  but  for  another.  As  he  never  refused  any  who  addressed 
him  on  their  own  behalf;  so  he  never  refused  any  that  addressed 
him  on  the  account  of  others.  Let  this  teach  and  encourage  us  to 
pray  for  others.  Let  friends  pray  for  friends;  and  parents  for 
their  children ;  and  masters  and  mistresses  for  their  servants.  We 
are  even  commanded  to  pray  for  all  men. 

— We  may  consider  the  words  as  an  instance  of  condescension. 
He  was  fairer  than  the  children  of  men  ;  higher  than  the  kings  of 
the  earth;  and  all  the  angels  of  God  worshipped  him:  yet  no 
sooner  is  his  goodness  implored,  than,  in  a  moment,  he  is  ready  to 
go  and  stand  by  the  side  of  the  pallet  of  a  poor  sick  slave! — I  will 
come  and  heal  him.  The  master  was  very  humane  and  compas- 
sionate, or  he  would  not  have  taken  the  trouble  to  send  to  our 
Lord,  on  the  behalf  of  one  consitlered  so  much  below  him.  What 
is  a  slave  to  many  an  owner  ?  No  more  tlian  a  beast  of  burden. 
David  found  an  Egyptian  in  the  field,  who  had  eaten  no  bread  nor 
drunk  any  water  for  three  days  and  three  nights:  "And  Duvid 


224  NOVEMBER  4. 

said  unto  him, *to  whom  belongest  thou?  and  whence  art  Ihou? 
And  he  said,  1  am  a  young  man  of  Egypt,  servant  to  an  Amalekite ; 
and  my  master  left  me,  because  tlirte  days  agone  I  fell  sick  " 
A  wretch  !  How  unlike  him  was  this  centurion!  But  he,  even 
he^  is  surprised,  and  scarcely  knows  how  to  accept  of  the  Savior's 
offer.  \ea,  he-  deems  it  a  condescension  to  himself^even  I  am 
not  worthy  that  thou  shouldest  come  under  wy  roof.  And  shall 
not  we  condescend  to  men  of  low  estate?  "  Did  not  He  that  made 
me  in  the  womb,  make  him,  and  did  not  one  fashion  us  in  the 
womb  ?" 

— We  may  consider  the  words  as  a  display  of  power.  I  will 
come  and  attend  him — would  be  the  language  of  a  friend.  I  will 
come  and  pray  with  him — would  be  the  language  of  a  minister.  I 
will  come  and  examine  his  case,  and  see  if  I  can  afford  him  relief — 
would  be  tlie  language  of  the  physician.  But  Jesus  speaks  like 
himself — I  will  come  and  heal  him.  He  knew  his  own  sufficiency. 
And  the  centurion  knew  it.  It  was  the  principle  of  his  reasoning — 
"  Though  I  am  not  the  commander  in  chief,  but  a  subordinate 
officer,  yet  it  is  not  necessary  even  for  me  to  go  to  a  place  in  order 
to  act — my  word  is  enough,  I  say  to  one  of  my  soldiers.  Go,  and 
he  goeth ;  to  another.  Come,  and  he  cometh ;  and  to  my  servant. 
Do  this,  and  he  doeth  it.  How  much  more,  O  Lord !  are  all  crea- 
tures and  events  under  thy  control !  Thy  word  runneth  very 
swiftly;  and  neither  disease  nor  death  can  withstand  it."  So  our 
Savior  understood  him.  He  therefore  admired  him,  and  said,  I 
have  not  found  so  great  faith,  no,  not  in  Israel.  And  we  should 
have  the  saiPijs  strong  confidence  in  his  ability — That  he  is  mighty 
to  save— able  to  save  to  the  uttermost,  them  that  come  unto  God 
by  him.    For 

— We  may  consider  the  words  as  affording  an  emblem  of  the 
salvation  of  the  sinner.  Whatever  some  may  think  of  human 
nature,  w^e  are  fallen  creatures — we  are  spiritually  diseased — and 
there  is  no  health  in  us — and  we  are  ready  to  perish — and  are  in- 
capable of  recovering  ourselves.    And 

•'  The  help  of  men  and  angels  joined,  I      "  Nor  can  we  hope  relief  to  find, 

**  Can  never  reach  our  case  ;  |  "  But  iu  his  boundless  grace." 

But  he  says,  Lo  !  I  come.  I  will  come  and  heal  him.  It  was  the 
design  of  his  coming  in  the  flesh.  The  Son  of  man  is  come  to 
seek  and  to  save  that  which  was  lost.  It  is  the  purpose  of  his 
coming  now  in  the  agency  of  his  grace.  I  will  bring  them,  says 
he,  health  and  cure.  He  heals  them,  meritoriously,  by  his  strijes; 
efficiently,  by  his  Spirit;  instrumentally,  by  his  v/ord,  ordinances, 
and  providences.  The  recovery,  indeed,  he  is  pleased  to  carry  on 
by  degrees.  He  could  by  one  application,  yea,  by  one  volition,  re- 
move all  their  complaints:  but  it  does  not  comport  with  his  wis- 
dom. His  people,  therefore,  continue  his  patients;  and  are  no 
more  than  convalescents  all  through  life.  But  if  slow,  the  re- 
covery is  sure.  Nothing  can  elude  his  skill,  or  baffle  his  remedy. 
When  dying,  they  may  say,  with  Baxter,  "Almost  well;"  and 
when  they  enter  Immanuel's  land,  there  the  inhabitant  shall  no 
more  say,  I  am  sick. 


NOVEMBER  5.  225 

November  5.—"  This  God  is  our  God  for  ever  and  ever."— Ps.  xlviii,  14. 

This  is  the  language  of  a  proprietary  in  God.  And  it  is  founded 
in  truth  In  the  covenant  of  grace,  estabUshed  not  with  them,  but 
with  the  surety,  he  has,  so  to  speak,  made  over  himseli  to  his  people, 
saYiu<^— I  will  be  thy  God.  I  am  thine,  and  all  that  I  have— my 
perfections,  my  relations,  my  works,  my  word  my  ordinances, 
my  dispensations-I  am  thy  salvation-to  tliee  I  am  all  and  in  all. 
Hence  there  is  no  property  like  this,  not  only  for  the  value  of  it, 
but  the  reality  too.  Justly  speaking,  nothing  else  is  our  own  Our 
time  is  not  our  own.  Our  wealth  is  not  our  own.  Our  children 
are  not  our  own.  Our  bodies,  cur  souls,  are  not  our  own— But 
God  is  our  own— And  God,  even  our  own  God,  shall  bless  us. 

It  is  the  language  of  an  assured  proprietary— This  God  is  our 
God  The  relation  may  be  known  and  claimed.  And  with  what 
a  repetition  does  David  express  it !  "  I  will  love  thee,  O  Lord,  wi^ 
strength.  The  Lord  is  my  rock,  and  my  fortress,  and  my  deliverer : 
mv  G°od,  my  strength,  in  whom  I  will  trust ;  wy  buckler  and  the 
horn  of  my  salvation,  and  my  high  tower."  Here  are  no  less  in  a 
few  words,  than  eight  appropriations.  And  how  desirable  is 
it  to  be  able  to  ascertain  and  express  our  own  interest  m  all  his 
engagements ! 

"  When  I  can  say.  my  God  is  mine,  I      "  t  tread  the  world  beneatK  my  (ect, 

•«  When  1  can  feel  thy  glories  sbiue,  |      "  And  all  tliat  earth  calls  good  and  great. 

Then  I  am  satisfied  with  his  goodness.  But  can  the  thing  be  made 
out?— and  how  ?  Thev  mistake,  who  suppose  this  relation  results 
from  our  choosing  Him,  and  giving  ourselves  to  him.  ^^e  do 
this,  indeed ;  but  it  is  by  his  grace.  And,  in  us,  this  is  the  effect 
and  not  the  cause.  But  as  it  is  the  effect,  it  is  therefore  the  evi- 
dence. \nd  in  this  way  we  are  to  trace  back  the  stream  to  the 
fountain;  making  our  calling,  and  thereby  our  election,  sure.  If 
we  have  chosen  Him,  we  may  be  assured  he  has  chosen  us ;  and  if 
we  love  him,  we  may  be  assured  he  loves  us:  for  one  is  the  con- 
sequence of  the  other— We  love  Him,  because  he  first  loved  us 

It  is  the  language  of  a  permanent  proprietary— This  our  God  is 
our  God  for  ever  and  ever.  Without  this,  the  blessedness  would 
make  us  miserable  :  for  the  dearer  and  greater  a  treasure  is,  the 
more  alive  we  are  to  anxiety  and  fear ;  and  nothing  but  the  as- 
surance of  its  safety  can  enable  us  cordially  to  enjoy  it.  No  con- 
fidence is  so  well  founded  as  the  Christian's.  Every  other  pos- 
session is  precarious  ;  every  other  relation  is  breaking  up.  But 
he  may,  he  can  say,  "I  am  persuaded  that  neither  death,  nor  life, 
nor  ant^els,  nor  principalities,  nor  powers,  nor  things  present,  nor 
thincrs  lo  come,  nor  height,  nor  depth,  nor  any  other  creature, 
shalf  be  able  to  separate  us  from  the  love  of  God  which  is  in 
Christ  Jesus  our  Lord." 

It  is  the  language  of  an  exulting  proprietary.  Boasting  is  ex- 
cluded by  the  law  of  faith.  But  what  boasting  ?  All  glorying  m 
ourselves,  but  not  in  God.  "My  soul,"  says  David,  "shall  make 
her  boast  in  the  Lord  :  the  humble  shall  hear  thereof,  and  be 
elad  "  So  the  Church  boasts  and  proclaims  the  Savior—"  This 
is  my  belov6d,  and  this  is  my  friend,  O  ye  daughters  of  Jerusa- 


226  NOVEMBER  6. 

lem" — What  is  yours  ?     So  here — This  God  is  our  God  for  ever 
and  for  ever — What  is  yours,  O  ye  sons  of  men  ? 

Their  rock  is  not  as  our  rock  ;  our  enemies  themselves  being 
iudfjes. 


NovKMBER  G. — "  There  is  a  God  in  heaven,  that  revealetb  secrets." — Dan 
iel,  ii,  28. 

Daniel  was  perhaps  the  most  blameless  character  recorded  in 
the  Scriptures.  Of  course  He  is  excepted  from  the  comparison, 
who  was  "  fairer  than  the  children  of  men."  Neither  do  we  mean 
lo  intimate  that  he  was  sinless.  He  had  an  evil  heart  to  lament 
before  God ;  but,  with  regard  to  his  conduct  before  men,  as  a  pro- 
fessor of  religion,  nothing  is  laid  to  his  charge.  And  v/hat  an 
honor  was  it  to  be  spoken  of,  while  living— and  while  young,  too, 
by  a  prophet— in  company  with  Noah  and  Job — as  one  of  those 
who  were  most  likely  to  have  power  with  God,  as  intercessors  ! 

Here  we  see  his  humility.  The  king  said  unto  him,  "Art  thou 
able  to  make  known  unto  me  the  dream  which  I  have  seen,  and 
the  interpretation  thereof  ?"  Daniel  answered  in  the  presence  of 
the  king,  and  said,  "  The  secret  which  the  king  hath  commanded, 
cannot  the  wise  men,  the  astrologers,  the  magicians,  the  soothsay- 
.  ers,  show  unto  the  king.  But  there  is  a  God  in  heaven  that  re- 
vealeth  secrets."  Why  does  he  mention  this,  but  because  he 
would  prevent  the  commendation  of  himself !  and  that  the  only 
wise  God  might  have  the  glory  that  was  due  unto  his  holy  name  ? 
And  thus  another  fine  character,  jealous  of  the  divine  honor,  said 
to  his  sovereign,  "  It  is  not  in  me.  God  shall  give  Pharaoh  an  an- 
swer of  peace."  The  most  emijient  of-all  characters  in  the  Chris- 
tian church  also  said,  "  By  the  grace  of  God  I  am  what  I  am :  and 
his  grace  v/hich  Avas  bestowed  upon  me  was  not  in  vain;  but  I 
labored  more  abundantly  than  they  all :  yet,  not  I,  but  the  grace 
of  God  which  was  with  me."  Contrast  with  these,  two  of  the  most 
famous  of  the  Heathen  philosophers  and  moralists :  one  of  whom 
said,  "  That  we  have  riches,  is  of  the  gods ;  but  that  we  have  wis- 
dom, is  of  ourselves."  And  the  other,  "  A  good  man  is,  in  one 
respect,  above  the  gods  themselves ;  for  they  are  good  by  the 
necessity  of  nature  ;  but  he  is  good  by  choice  !" 

But  what  is  the  praise  that  Daniel  transfers  from  himself  to 
God  ?  The  revelation  of  secrets.  Men  are  fond  of  secrets.  With 
regard  to  themselves,  they  are  always  wishful  to  pry  into  futurity. 
Almanacs  must  therefore  have  something  to  feed  this  humor,  or 
would  not  sell  half  their  number.  INIistresses,  as  well  as  servant 
maids  ;  the  old,  as  well  as  the  young  ;  would  show  their  palms  to 
the  fortune-teller,  were  it  not  for  the  fear  of  ridicule.  W^ere  the 
witch  of  Endor  alive,  many  would  repair  to  her,  and,  like  Saul, 
consult  the  devil  himself  at  second-hand.  People,  too,  are  fond 
of  being  intrusted  with  secrets  concerning  others.  But  they  should 
not.  The  very  injunction  of  silence,  excites  propensity  to  trans- 
gress :  and  the  breach  of  confidence,  Vvdien  known,  often  produces 
disgrace  and  strife.  Envy  makes  us  inquisitive,  with  regard  to 
rivals ;  fear,  with  regard  to  enemies ;  and  love,  with  regard  to 
friends.    It  was  curiosity,  operating  in  a  way  of  attachment,  that 


NOVEMBER  6.  227 

led  Peter  to  inquire  after  the  destination  of  John—"  Lord,  and 
what  shall  this  man  do  ?"  But  the  Lord  did  not  even  encourage- 
t/iis^^^  What  is  that  to  thee?  Follow  thou  me." 

The  secret  things  belong  unto  God ;  things  that  are  revealed,  are 
for  us,  and  for  our  children.  Concerning  many  things  he  is  silent ; 
and  where  he  says  nothing,  we  are  not  be  wise  above  what  is 
written. 

— But  He  can  reveal  secrets.  His  understanding  is  infinite. 
Hell  is  naked  before  him,  and  destruction  hath  no  covering. 
*' Neither  is  there  any  cjreature  that  is. not  manifest  in  his  sight; 
but  all  thmgs  are  naked  and  open  unto  the  eyes  of  Him  with 
whom  we  have  to  do." 

— He  has  revealed  secrets.  He  enabled  Daniel  to  explain  the 
import  of  Nebuchadnezzar's  dream,  and  foretell  the  succession  of 
the  four  monarchies.  He  showed  Moses  what  the  Jews  would  be 
at  this  very  hour.  What  a  divine  prerogative  was  prophecy !  We 
may  conjecture,  but  we  really  know  not  what  a  day  ma}^  bring 
forth.  We  may  argue  from  causes  to  effects ;  but  the  existence 
and  operation  of  the  causes  themselves  depend  upon  the  will  of 
another.  We  may  infer  from  probabilities ;  but  the  natural  ten- 
dencies of  things  are  liable  to  accidental  derangements — and  the 
race  is  not  always  to  the  swift,  nor  the  battle  to  the  strong.  Be- 
sides, as  to  the  predictions  of  Scriptuio,  many  of  them  regarded 
things  so  remote,  that  what  immediately  preceded  them  could  not 
possibly  be  discerned.  And  others  regarded  events  the  most  un- 
likely to  take  place  of  all  occurrences  in  the  world.  And  yet, 
when  we  look  into  history,  we  see  how  it  accords  with  these  an- 
nouncements. How  can  we  account  for  this,  but  by  admitting 
that  prophecy  came  not  in  old  time  by  the  will  of  man,  but  hciy 
men  of  God  spake  as  they  were  moved  by  the  Holy  Ghost  ? 

— He  does  reveal  secrets.  How  many  now  living  has  he  called 
out  of  darkness  into  his  marvellous  light !  Not  that  he  has  com- 
municated to  their  minds  things  new  in  themselves— but  they  were 
new  to  them.  The  sun  had  been  shining  ;  but  they  had  been  in 
the  dark,  because  they  were  blind.  All  the  doctrine  was  in  the 
Bible  before  ;  but  he  now  leads  them  into  all  truth,  and  shows 
them  not  only  the  reality  of  divine  things,  but  their  importance 
and  glor5^  Give  a  man  a  taste  for  a  book  of  music,  or  science  of 
any  kind,  and  he  will  see  a  thousand  things  entirely  new  to  him, 
though  he  possessed  the  work  before.  So  "  the  natural  man  re- 
ceiveth  not  the  things  of  the  Spirit  of  God  ;  for  they  are  foolish- 
ness unto  him  ;  neither  can-  he  know  them,  because  they  are 
spiritually  discerned  :  but  the  spiritual  judgeth  all  things."  So 
the  secret  of  the  Lord  is  with  them  that  fear  him;  and  he  shows 
them  his  covenant,  as  to  their  interest  in  its  engagements  and  pro- 
visions. And  what  a  discovery  is  this  !  How  anxious  will  every 
awakened  mind  be  to  possess  it ! 

"O!  twll  me  that  my  worthless  name  I  "Show  mc  some  promise  Ln  thy  book 

"Is  graven  oa  thy  hatids;  1  Where  my  salvation  stauds," 

Say  unto  my  soul,  I  am  thy  salvation.  And  what  is  the  pro- 
mise? "I  will  give  him  to  eat  of  the  hidden  manna;  and  will 
give  him  a  white  stone,  and  in  the  stone  a  new  name  written, 


228  NOVEMBER  7. 

which  no  man  knoweth,  saving  he  that  receiveth  it."  lie  also 
shows  them  the  secrets  of  his  providence,  as  well  as  of  his  grace. 
They  know  what  he  is  doing,  and  what  he  will  do.  They  know 
that  he  is  fulfilling  his  own  word,  and  making  all  things  to  work 
together  for  their  good.  They  know  that  "  behind  a  frowning  pro- 
vidence he  hides  a  smiling  face ;"  and  that  even  when  he  slays 
them,  they  have  reason  to  trust  in  him.  "Who  is  wise,  and  he 
shall  understand  these  things  ;  prudent,  and  he  shall  know  them. 
For  the  ways  of  the  Lord  are  right,  and  the  just  shall  walk  in 
them :  but  the  transgressors  shall  fall  therein." 

— He  will  reveal  secrets.  Yes ;  there  i^  "  a  day,  in  the  which," 
says  the  apostle,  "  God  will  judge  the  secrets  of  men  by  Jesus 
Christ,  according  to  my  Gospel."  Then  will  be  developed,  dread- 
ful secrets.  Then  many,  who  had  a  name  here,  will  be  disowned. 
They  had  honored  Him  with  their  lips,  and  gained  the  notice  of 
their  fellow-creatures ;  but  their  hearts  had  been  far  from  Him. 
And  what  is  the  hope  of  the  hypocrite,  though  he  hath  gained, 
when  God  taketh  away  his  soul  ?  Pleasing  secrets.  Then  they 
who  are  now  deemed  the  enemies  of  the  cross  of  Christ,  will  be 
found  to  have  been  its  friends.  Then  they  who  are  now  consi- 
dered as  indifferent  to  holiness  and  good  works,  will  appear  to 
have  mourned  for  sin,  and  prayed  for  purity.  Then  the  tear 
dropped  upon  the  Bible  in  the  closet,  the  private  act  of  charity, 
the  frequent  intercession  for  others,  will  be  displayed  and  com- 
mended. He  will  bring  to  light  the  hidden  things  of  darkness, 
and  make  manifest  the  counsels  of  the  heart ;  and  then  shall  every 
man  have  praise  of  God.  Divine  secrets.  He  will  show  why  he 
permitted  the  entrance  of  moral  evil ;  delayed  so  long  the  coming 
of  his  Son ;  suffered  his  Gospel  to  be  so  impeded,  and  his  church 
to  be  so  afflicted ;  and  more  than  justify  all  his  ways  to  men. 
What  is  now  perplexing,  will  be  made  plain.  W'hat  now  seems 
disorderly,  will  be  arranged.  What  now  seems  jarring,  will  be 
harmonized.  What  now  seems  defective,  will  be  complete.  And 
then,  not  as  now,  from  faith,  but  from  sight,  the  acknowledgment 
will  be  made,  "  He  is  the  Rock ;  his  work  is  perfect ;  for  all  his 
ways  are  judgment:  a  God  of  truth,  and  without  iniquity:  just 
and  right  is  he."  To  many  these  mysteries  are  already  explained. 
When  sliall  we  have  an  inheritance  with  the  saints  in  light  ? 


November  7. — "For  neither  did  his  brethren  believe  in  him." — John 
vii,  5. 

How  is  this  charge  to  be  understood  ?  Two  distinctions  or  limi- 
tations are  necessary.  First.  It  cannot  be  taken  literally  as  to 
the  name — "  his  brethren."  Even  those  who  very  properly  reject 
the  notion  of  her  perpetual  virginity,  do  not  suppose  that  these 
were  rcallj^  the  children  of  Mary,  our  Lord's  motiier.  The  ques- 
tion which  divides  the  ancients  and  the  moderns  turns  upon  this; 
whether  they  were  the  offspring  of  Joseph,  by  a  former  marriage ; 
or  whether  they  were  born  of  Salome,  Mary's  sister,  and  so  were 
our  Lord's  rousins-german.  The  latter  is  the  more  probable  con- 
clusion.     Among  the  Jews,  kinsmen  in  various  degrees  were 


NOVEMBER  7.  229 

called  brethren.  Abraham  and  Lot  were  uncle  and  nephew ;  yet 
says  the  former  to  the  latter,  "We  are  brethren."  The  meaning 
therefore  is,  that  our  Lord's  more  near  and  remote  kindred  did 
not  believe  on  him.  But  secondly,  this  cannot  be  taken  univer- 
sally, as  to  the  fact.  For  three  of  his  brethren,  at  least,  were  found 
in  the  number  of  his  apostles — Simon,  and  Jude,  and  James  the 
less,  who  is  expressly  the  Lord's  brother.  The  Scripture  does 
not  gratify  our  curiosity  ;  we  know  but  little  of  Mary's  or  Joseph's 
relations;  they  seem  to  have  been  numerous;  and  the  language 
before  us  must  intimate  that  not  only  some,  but  comparatively 
many  of  them,  had  not  real  faith  in  him. 

This  is  a  very  surprising  announcement:  but  it  is  very  instruc- 
tive. Does  it  not  favor  tlie  truth  of  Christianity?  Had  all  our 
Lord's  relations  recommended  and  followed  him,  his  cause  might 
have  looked  human  and  suspicious.  We  know  what  advantage 
Mahomet  derived  from  the  attachment  and  employment  of  his  kin- 
dred. But  here  every  appearance  of  family  contrivance  is  ex- 
cluded ;  and  we  see  that  our  Lord  did  not  act  by  rules  of  carnal 
policy  :  his  kingdom  was  not  of  this  world  ;  his  Gospel  was  left  to 
its  owa  evidence  and  energy,  and  derived  no  assistance  from  the 
auxiliaries  of  error,  superstition,  or  idolatry. 

We  see  also  what  evidence  may  be  resisted,  and  what  means 
may  be  rendered  meffectual,  by  the  depravity  of  human  nature. 
These  men  had  attended  his  preaching,  and  he  spake  as  man  never 
spake :  they  had  often  heard  his  conversation.  They  had  re- 
ceived many  instructions,  reproofs,  and  encouragements  from 
him,  in  a  manner  the  most  adapted  to  insure  success.  They  had 
gone  up  with  him  to  the  festivals,  and  had  seen  his  devotion. 
Some  of  them  were  present  when  he  turned  the  water  into  wine. 
They  had  seen  him  open  the  eyes  of  the  blind.  Yes,  these  very 
men,  "  his  brethren,  therefore  said  unto  him,  Depart  hence,  and 
go  into  Judea,  that  thy  disciples  also  may  see  the  works  that  thou 
doest.  For  there  is  no  man  that  doeth  any  thing  in  secret,  and  he 
himself  seeketh  to  be  known  openly.  If  thou  do  these  things, 
show  thyself  to  the  world."  As  his  relations,  they  must  have 
known  the  circumstances  of  his  birth;  the  appearance  of  the 
angel  to  the  shepherds ;  the  journey  of  the  wise  men  ;  the  pro- 
phecying  of  Simeon  and  Anna:  the  testimony  of  John;  the 
descent  of  the  Huly  Ghost  in  his  baptism ;  his  holy  and  heav- 
enly life — Nevertheless,  such  were  their  prejudices  and  worldly 
dispositions,  that  they  did  not  believe  on  him.  It  was  not  evulenct 
they  wanted ;  nor  is  it  a  want  of  evidence  that  induces  persons  to 
reject  him  now.  The  source  of  infidelity  is  not  intellectual,  but 
moral.  Were  it  not  criminal,  it  would  not  be  punishable.  But 
this  is  the  condemnation,  that  light  has  come  into  the  world  ;  but 
men  love  darkness  rather  than  light,  because  their  deeds  are  e\il. 
We  think  some  means  must  be  irresistible — but  we  forget  that  the 
heart  is  deceitful  above  all  things,  and  desperately  wicked.  Neither 
will  they  be  persuaded,  though  one  rose  from  the  dead. 

And  from  hence  we  need  not  wonder  if  inferior  characters  are 
unsuccessful  in  their  pious  attempts.  Ministers  may  be  faithful 
and  zealous,  and  yet  be  constrained  to  complain,  "  Who  hath  be- 


230  NOVEMBER  8. 

lieved  our  report  ?"  Masters  may  be  wise  and  good  ;  yet  what  a 
servant  had  Elisha,  in  Gehazi !  Parents  should  do  every  thing  h\ 
their  power  for  the  spiritual  welfare  of  their  children  ;  and,  in  a 
general  way,  they  may  hope  for  success  ;  but  let  them  not  wondei 
if,  in  some  instances,  even  their  tears,  and  examples,  and  entrea- 
ties, are  in  vain ! 

Let  those  who  have  irreligious  relations  think  of  Jesus.  He 
was  in  this  point  tempted  as  they  are.  He  can  sympathize  with 
them.  He  remembers  the  feelings  of  his  heart,  when  even  his 
own  kindred  turned  away  from  him. 

Hence  none  will  be  saved  from  mere  relationship.  Let  none 
say,  therefore,  within  themselves.  We  have  Abraham  to  our  father. 
The  parable  tells  us  of  one  in  hell,  who  called  Abraham  father ; 
and  was  refused  by  him  the  least  gratification.  It  is  a  mercy  to 
have  pious  connexions ;  but  religion  is  a  personal  thing,  and  if  we 
refuse  to  tread  in  their  steps,  the  blessing  will  turn  into  a  curse  : 
and  there  will  be  weeping  and  gnashing  of  teeth,  when  we  shall 
see  Abraham,  Isaac,  and  Jacob  in  the  kingdom  of  God,  and  we 
ourselves  shut  out. 

1^  Finally.  It  is  better  to  be  of  the  spiritual  kindred  of  Jesus, 
than  of  his  family  according  to  the  flesh.  When,  therefore,  the 
woman  exclaimed,  "  Blessed  is  the  womb  that  bare  thee,  and  the 
paps  which  thou  hast  sucked  ;"  he  himself  replied,  "  Yea,  rather 
iDlessed  are  they  that  hear  the  word  of  God,  and  keep  it."  "  The 
spiritual  relation  to  him  can  never  be  dissolved :  and  it  will  in- 
sure every  thing  essential  to  our  -safety,  honor,  wealth,  power, 
and  happiness  for  ever.  As  the  natural  relation  to  him  was  not 
saving,  so  it  was  necessarily  confined  to  few.  But  this  lies  open 
to  all.  "  Then  one  said  unto  him,  Behold,  thy  mother  and  thy 
brethren  stand  without,  desiring  to  speak  with  thee.  But  he 
answered  and  said  unto  him  that  told,  Who  is  my  mother  ?  and 
who  are  my  brethren  ?  And  he  stretched  forth  his  hand  toward 
his  disciples,  and  said.  Behold  my  mother  and  my  brethren !  For 
whosoever  shall  do  the  will  of  my  Father  which  is  in  heaven,  the 
same  is  my  brother,  and  sister,  and  mother.'' 

Novembers. — "And  when  the  Pharisees  saw  it,  they  said  unto  his  disci- 
ples, Why  eateth  your  Master  with  Publicans  and  sinners  ?" — Matt,  ix,  11. 

This  is  connected  with  a  concise  narrative  of  the  conversion  of 
the  writer  of  this  Gospel.  For  the  account  r/himself  is  furnished 
fo^/ himself.  It  is  a  delicate  thing  for  a  mail  to  write  concerning 
himself,  but  the  sacred  authors  are  above  all  suspicion.  They  are 
always  faithful  and  impartial,  and  their  only  aim  is  truth.  Though 
Matthew  here  speaks  of  himself,  the  reference  here  was  unavoida- 
ble, and  he  only  introduces  the  servant,  for  the  sake  of  the  Master. 

The  case  was  this.  After  leaving  the  privacy  of  Nazareth,  our 
Lord  came  and  dwelt  in  Capernaum.  This  town,  as  it  was  situa- 
ted on  the  Lake  of  Galilee,  gave  him  an  opportunity  to  pass  easily 
in  the  fishing  boats  of  his  followers  to  any  part  of  the  adjoining 
country.  "And  as  Jesus  passed  forth  from  thence,  he  saw  a  man 
sitting  at  the  receipt  of  custom :"  that  is,  he  was  receiving  the  tolls 
from  the  goods  landed  and  embarked  on  the  quay.     As  Luke  tells 


NOVEMBER  8.  231 

us  he  made  a  great  feast  and  bade  many,  it  is  probable  he  was 
possessed  of  considerable  property ;  and,  from  the  common 
character  of  Publicans,  we  might  be  tempted  to  conclude  that  it 
was  the  produce  of  illegal  exaction.  But  it  would  be  mvidious 
to  draw  such  an  inference.  Even  a  Publican  was  not  necessarily 
wicked :  and  the  consciousness  Zaccheus  had  of  freedom  irom 
extortion,  is  obvious  from  his  appeal ;  "And  if  I  have  taken  any 
thing  from  any  man  by  false  accusation,  I  restore  him  fourfold. 
It  is  even  the  duty  of  official  agents  to  be  exact  and  full  in  lawful 
demands.  We  will  therefore  take  it  for  granted  that  Matthew 
was  rightfully  engaged  when  our  Savior  took  knowledge  of  him  ; 
and  as'^divine  favor  has  been  shown  toward  many  others  recorded 
in  the  Scripture,  while  filling  up  the  duties  of  their  station,  we 
learn  that  diUgence  in  our  calling  is  acceptable  to  God,  as  well  as 
approved  of  men.  The  angel  of  the  Lord  appeared  to  the  shep- 
herds while  keeping  their  flocks  by  night,  and  announced  the 
birth  of  the  Messiah.  Saul  was  seeking  his  father's  asses  when 
Samuel  met  him,  and  anointed  him  king  over  Israel.  \\hile 
drawing  water  at  the  well,  Rebecca  and  Rachel,  and  Zipporah, 
found  each  a  husband.    The  woman  of  Samaria  found  the  Savior 

of  the  world.  .  .11.^1 

Here  it  may  be  asked,  Was  our  Lord's  thus  meeting  with  Mat^ 
thew,  the  effect  of  chance,  or  of  design  ?  To  this  question  we 
boldly  answer— Of  design.  There  is  nothing  accidental  m  the 
conversion  of  a  sinner.  If  a  man  be  saved,  and  called  with  a  holy 
calhng  in  time,  it  is  according  to  God's  purpose  and  grace  given 
him  in  Jesus  Christ  before  the  world  began. 

— "  And  he  saith  to  him.  Follow  me.  And  he  arose  and  follow- 
ed him."  He  hath  a  mighty  voice.  He  upholds  all  things  by  the 
word  of  his  power.  By  the  same  word  he  made  them  all :  he 
spake,  and  it  was  done  ;  he  commanded,  and  ii  stood  fast :  he  said, 
Let  there  be  light,  and  there  was  light.  So  it  was  in  the  old 
creation ;  and  in  the  new,  he  calleth  things  which  are  not,  and 
they  appear.  As  the  address  was  instantaneous,  so  the  obedience 
was  immediate.  What  a  change  did  the  call  produce  in  the  soul 
of  this  man !  How  did  it  enlighten  his  mind,  and  inflame  his 
heart  1  Doubtless  his  head  was  filled  with  worldly  cares  ;  but  this 
voice,  like  a  charm,  dispossesses  him.  The  meanness  of  our  Sa- 
vior's appearance,  and  the  lowness  of  his  attendants,  weigh  no- 
thinf^  with  him.  He  was  now  in  prosperity;  he  was  to  leave  a 
gairlul  office,  and  perhaps  saw  before  him  only  reproach  and  per- 
secution :  but  he  is  satisfied,  and  would  rather  be  a  poor  minister 
of  Christ,  than  a  rich  officer  of  Coesar.  In  a  case  of  such  magni- 
tude, it  might  be  supposed  that  he  would  have  required  some  time 
to  consider  and  examine  matters.  But,  like  Paul,  he  confers  not 
with  flesh  and  blood.  The  king's  business  requires  haste.  True 
obedience  is  always  prompt  and  unreserved— He  immediately  fol- 
lowed him.  O  blessed  Jesus,  may  thy  call  to  us  be  so  effectual, 
that  when  thou  sayest,  "  Seek  ye  my  face,"  our  hearts  may  answer, 
'•  Thy  face.  Lord,  we  seek."  And  at  thy  bidding  may  we  arise, 
and  forsaking  every  carnal  pursuit  and  worldly  attachment,  fol- 
low the  Lamb  whithersover  he  goeth ! 
Vol.  II.  22 


232  NOVEMBER  8. 

Though  Matthew  formally  surrendered  his  office,  and  all  its 
concerns,  we  have  no  reason  to  believe  that  he  sacrificed  his  ef- 
fects ;  rather,  we  are  persuaded  that  he  carefully  secured  them,  to 
be  properly  used  and  applied.  Whatever  we  possess  at  the  time 
of  our  calling,  may  be  consecrated  to  the  Redeemer,  and  advanta- 
geously employed  in  his  service  and  the  cause  of  benevolence. 
And  when  the  heart  is  open,  the  hand  and  the  house  cannot  be 
shut.  Matthew  therefore  makes  an  entertainment  for  our  Lord, 
and  "  behold,  many  publicans  and  sinners  came  and  sat  down 
with  iiim  and  his  disciples."  These  persons  had  formerly  visited 
Matthew,  partly  for  business,  and  partly  for  pleasure :  now  they 
came,  invited  by  him  with  the  hope  of  their  deriving  benefit  from 
our  Savior's  conversation.  "  W  ho  knows,"  says  he,  '"  but  the  voice 
that  has  reached  my  heart,  may  also  call  them  by  his  grace  ?" 
How  invariably  is  such  a  disposition  found  in  every  subject  of 
divine  grace !  Come  whh  us,  said  Moses  to  Ilobab,  and  we  will 
do  thee  good ;  for  the  Lord  hath  spoken  good  concerning  Israel. 
O  taste  and  see,  sa3's  David,  that  the  Lord  is  good  :  blessed  is  the 
raan  that  trusteth  in  him.  Come  and  see  him,  said  the  woman  of 
Samaria  to  her  neighbors.  In  the  same  spirit  Matthew  makes  a 
feast,  to  which  he  calls  his  old  friends  and  companions  And  our 
Savior  gave  them  the  cheerful,  though  not  the  sinful  meeting : 
teaching  us  thereby  not  to  be  repulsive  in  our  manners,  nor  re- 
fuse -social  intercourse.  Of  two  things,  hov/evcr,  we  should  be 
careful — To  design  good  as  our  Savior  did,  when  we  enter  com- 
pany— and  also  to  remember  the  diflerencc  iiicie  is  between  him 
and  us.  He  had  no  corruption  within,  for  temptation  to  operate 
upon ;  while  we  are  easily  receptive  of  corrupt  impressions,  and 
must  always  watch  and  pray,  lest  we  enter  into  temptation. 

— But  the  Pharisees,  (pious  souls !)  when  they  saw  this,  were 
scandalized.  Yet  as  Satan  always  loves  to  get  over  the  hedge 
wheie  the  fence  is  the  lowest;  and  as  he  assailed  Eve  apart  from 
her  husband  ;  so  they  from  fear,  do  not  express  their  dissatisfac- 
tion to  our  Lord  himself;  but  "  said  unto  his  disciples,  Why  eat- 
eth  your  Master  with  Publicans  and  sinners  ?"  What  did*^  they 
mean  ?  It  was  the  tradition  of  the  elders,  tliat  the  sanctified  and 
devout  should  never  be  seen  in  company  Vv  ilh  the  v/icked.  Affect- 
ing superior  sanctity,  they  acted  upon  this  principle  themselves, 
and  said,  "  Stand  by  thyself;  come  not  near  to  me  ;  1  am  holier 
than  thou."  And  they  here  insinuate,  that  if , Jesus  was  what  he 
professed  to  be,  he  would  shun  such  characters  as  lie  was  nov/ 
with.  And  they  seem  even  to  feel  a  concern  for  his  honor.  Ail 
this  was  a  mere  pretence,  supported  by  malice  and  envy.  Tliey 
were  strangers  to  every  feeling  of  piety  or  benevolence.  1  hey 
strained  at  a  gnat,  and  swallowed  a  cftmel.  They  made  long 
pia^-ers  for  a  pretence,  and  devoured  widows'  houses.  They 
were  wolves  in  sheep's  clothing :  sepulchres  painted  without,  and 
full  of  rottenness  within. 

If  we  are  Israelites  indeed,  in  whom  there  is  no  guile,  we  shall 
be  severe  toward  ourselves,  and  cpndid  toward  otliers.  W'e  shall 
gee  more  evil  in  our  own  hearts,  than  we  can  ever  see  in  the  con- 
duct of  our  fellow  creatures :  and  though  in  proportion  as  we  are 


NOVEMBER  9.  233 

pure  and  heavenly,  we  mu5^  feel  whatever  is  contraij  thereto- 
we  shall  bewail  it  before  God,  rather  tiian  complain  of  it  to  men. 
And  never  shall  we,  when  the  character  is  fair,  and  the  life  blame- 
less go  a  motive-hunting,  and  indulge  in  the  vilencss  of  suspi- 
cion Let  us  not  judge,  tliat  we  he  not  judged.  Let  us  remem- 
ber that  he  who  knows  vvhaus  in  man,  represents  censoriousness 
as  the  o.Tsoring  and  proof  of  hypocrisy.  "  Why  beliolaest  thou 
thr  mote  that  is  in  thy  brother's  eye,  but  considerest  not  the  beam 
that  is  in  thine  own  eye  ?  Or  how  wilt  thou  say  to  thy  brother, 
].et  me  pull  out  the  mote  out  of  thine  eye  ;  and,  benold  a  beam  is 
in  th=ne  own  eye  ?  Thou  hypocrite  1  first  cast  out  ihe  beam  out  of 
thinJown  eve,  and  then  shalt  thou  see  clearly  to  cast  out  the 
mote  out  of  thy  brothers  eye."  O  for  more  of  that  charity,  that 
"  thhiketh  no  evil ;  that  rejoiceth  not  in  iniquity,  but  rejoiceth  in 
the  truth-beareth  all  things,  bclieveth  all  things,  hopeth  all 
things,  endureth  all  things  T' 

Nov.-MBVR  9.—"  But  when  Jesu.  heard  that,  he  said  unto  them,  They 
that  be"  whole  need  not  a  phvsician,  but  they  that  are  sick.  -Matthew, 
is,  12. 

To  perceive  the  force  of  these  words,  we  must  remember  the 
desicrn  of  them.  They  are  in  justification  of  our  Lord's  conduct. 
MatUiew,  having  been  called  by  his  grace  to  follow  him,  made  an 
entertainment,  to  which  he  invited  his  former  friends  and  com- 
panions :  hoping  that  thev  might  derive  advantage  from  tae  in- 
tercourse. But  when  the  Pharisees  saw  it,  they  were  offended, 
and  said  to  his  disciples,  "  Why  eateth  your  Master  with  Publi- 
cans and  sinners  ?"  Though  the  murmur  was  not  addressed  to 
himself,  it  concerned  himself:  and  he  was  acquainted  with  it :  and 
thouirh  the  complainers  were  undeserving  of  his  notice— and  he 
was  under  no  obligation  to  vindicate  what  he  was  doing— he  said, 
"  I  am  about  my  proper  business.  I  have  not  mistaken  the  ob- 
jects of  my  attention.  I  came  to  seek  and  to  save  that  which 
was  lost.  I  could  now  have  been  enjoying  the  company  of  angels 
in  heaven.  My  mixing,  on  such  an  occasion,  with  publicans  and 
sinners,  is  not  agreeable  in  hself— but  I  entered  the  world  as  a 
physician :  and  where  should  a  physician  be,  but  among  the  dis- 
ordered and  dying  ?  They  that  be  whole  need  not  a  physician, 
but  thev  that  are  sick."  ,  ■    -,    rru 

The  vindication  insinuates  the  real  condition  of  mankind.  1  iiey 
are  diseased.  \Ve  refer  to  their  moral  m.aladics.  The  soul  has  its 
disorders,  as  well  as  the  bolv— and  the  disorders  of  the  soul  are 
worse  than  those  of  the  body :  they  vitiate  a  nobler  part ;  they 
expos?  to  a  oreater  danger,  the  consequence  of  the  one  is  only 
temporal  death  ;  the  result  of  the  other  is  death  eternal.  These 
maladies  are  the  effects  of  the  fall ;  and  they  may  be  seen  m  the 
errors  of  the  judgment —the  rebellion  of  the  wiil— the  pollution 
of  the  conscience— the  sensuality  of  the  affections— the  debase- 
ment and  violence  of  the  passions.  We  are  sometimes  blamed 
for  decrrading  human  nature.  But  we  do  not  undervalue  it,  as  the 
workmanship  of  Gcd  ;  or  as  to  its  physical  and  intellectual  pow- 


234  NOVEMBER  9. 

ers  :  but  only  as  to  its  moral  state  and  propensities.  And  here, 
not  only  the  language  of  the  liturgy,  but  all  Scripture,  and  history, 
and  observation,  and  experience,  proclaim,  that  "  there  is  no 
health  in  us." 

It  also  gives  an  implied  character  of  himself.  He  is  every  thing 
that  fallen^  perishing  creatures  can  need ;  and  he  stands  in  the 
same  relation  to  them  as  a  physician  to  Jiis  patients.  "  I  am  the 
Lord  that  healcth  thee,"  is  a  proclamation  that  well  becomes  his 
lips.  Job  disclaimed  his  friends  as  "  physicians  of  no  value." 
But  this  can  never  be  applied  to  the  Lord  Jcsus.  In  all  things,  in 
this  office,  he  has  the  pre-eminence.  Yea,  he  not  only  stands 
without  comparison,  but  alone — there  is  salvation  in  none  other. 
But  he  heals  every  complaint.  No  case,  however  difficult,  baffles 
his  skill ;  or  however  desperate,  resists  the  power  of  his  applica- 
tions. He  is  always  at  home ,  always  acccessible ;  always  de- 
lighted to  attend.  He  only  requires  our  submission  to  his  man- 
agement.    He  cures,  without  money  and  without  price. 

It  also  describes  those  who  disregard,  and  those  who  value  him. 
They  who  reject  him  are  "  the  whole."  None  are  reallij  whole  : 
for  there  is  none  righteous  ;  no,  not  one.  But  the)'^  are  so,  as  to 
apprehension  and  experience.  And  such  have  always  been  aw- 
fully numerous.  Such  was  Paul,  "  while  alive  without  the  law 
once."  Such  was  the  Pharisee  that  went  up  into  the  temple  to 
pray.  Such  were  all  the  Pharisees,  who  trusted  in  themselves 
that  they  were  righteous,  and  despised  others.  Such  were  the 
Laodiceans,  who  said.  We  are  all  rich,  and  increased  with  goods, 
and  have  need  of  nothing.  Such  were  Solomon's  generation,  who 
were  pure  in  their  own  eyes,  and  not  washed  from  their  nlthiness. 
Such,  also,  are  they  who,  though  they  make  no  pretensions ,  to 
self  righteousness,  are  satisfied  with  themselves — the  careless,  the 
worldly,  who  live  without  one  serious  thought  of  their  souls  and 
eternity.  Yea,  such,  too,  are  they  who  receive  the  charge  in  the- 
ory, and  acknowledge  it  as  they  do  any  other  Bible  sentiment, 
but  there  rest— not  impressed  with  the  truth,  so  as  to  urge  them 
to  the  Savior— and  so  he  will  profit  them  nothing. 

— They  who  value  him  are  "  the  sick."  They  are  sensible  of 
their  malady.  They  have  a  clear  and  deep  conviction  of  their 
guilt,  and  depravity,  and  helplessness.  They  are  thro^^'n  into  the 
consternation  persons  would  feel  if  they  discovered  they  had 
taken  the  plague.  They  feel  pain.  They  forebode  deatli.  They 
exclaim.  What  must  I  do  to  be  saved  !  They  no  longer  relish 
their  former  pursuits  and  pleasures.  They  loathe  sin,  and  can 
never  be  reconciled  to  it  again.  Their  cure  engages  all  their  so- 
licitude. And,  findmg  that  there  is  a  Savior,  and  a  great  one,  they 
are  soon  at  his  feet,  crying,  "  Heal  my  soul ;  for  I  have  sinned 
against  thee."  How  infinitely  desirable  and  delightful  does  the 
pTiysician  now  appear  ?  Who  but  He  ?  They  clieerfully  put 
themselves  under  his  care.  Tliey  implicitly  follow  his  orders. 
Their  motto  is,  "  If  by  any  means"."  Their  inquiry,  "  Lord,  what 
wilt  thou  have  me  do  ?"  With  what  eagerness  do  they  inquire 
after  symptoms  of  cure  !  AVith  what  pleasure  do  tliey  perceive 
and  feel  signs  of  returning  health  !  "  I  bless  God  I  have  a  little 


NOVEMBER  10.  235 

appetite  for  the  bread  of  life— I  have  a  little  strength  for  spiritual 
exercises.  Perfect  that  which  concerneth  me.  Thy  mercy,  O  Lord, 
endureth  for  ever.    Forsake  not  the  work  of  thine  own  hands." 


November  10.—"  I  am  the  resurrection  and  the  life."— John,  xi,  25. 

There  is  a  spiritual  resurrection  and  life,  which  all  the  subjects 
of  divine  grace  derive  from  him.  But  here  the  sense  is  deter- 
mined bv  the  connexion.  "  Thy  brother,"  said  he  to  Martha, 
"  shall  rise  again."  But  as  he  did  not  specify  the  time,  she  feared 
to  apply  the  assurance  to  her  present  distress,  or  supposed  that 
the  consolation  was  to  be  drawn  from  the  general  resurrection. 
"  Martha  said  unto  him,  I  know  that  he  shall  rise  again  in  the  re- 
surrection at  the  last  day."  To  excite  her  immediate  hope,  he 
reminds  her  of  his  own  character  and  resources,  and  says,  "  /  am 
the  resurrection  and  the  life."  There  must  be  a  very  peculiar 
relation  between  him  and  the  resurrection  to  life,  to  justify  the 
strength  of  this  language.  It  may  be  exemplified  in  various  illus- 
trations. 

He  is  the  resurrection  and  the  life,  as  he  is  the  announcer  of  the 
doctrine.     For  it  is  a  truth  of  pure  revelation.    Reason  could  never 
have  discovered  it.     The  men  of  wisdom  at  Athens,  the  stoical 
and  the  epicurean  philosophers,  however  widely  they  differed  from 
each  other,  agreed  in  deriding  this  sentiment,  and  deemed  Paul  a 
babbler  for  preaching  it.     How  inexplicable  the  re-union  and  re- 
animation  of  our  scattered  dust !     Where  now  are  the  bodies  that 
trod  the  earth  before  the  flood  !    But  even  these  bodies,  through 
whatever  changes  they  have  passed,  shall  be  restored  and  revived! 
Even  Adam  and  Eve  in  their  flesh  shall  see  God,  and  be  clothed  in 
higher  perfection  than  Eden  ever  knew  !    But  who  abolished  death, 
and  brought  life  and  immortality  to  light  through  the  Gospel  ?  It 
is  true  that  David,  and  even  Job,  rejoiced  in  the  expectation  of  this 
glorious  event;  and  many  allusions  and  expressions  in  the  Old 
Testament  show,  that  the*  Jewish  church  not  only  believed  in  a 
future  state,  but  in  the  redemption  of  the  body  from  the  grave. 
But  the  book  in  which  they  are  contained  is  called  "  the  word  of 
Christ,"  and  the  Spirit  that  testifieth  these  things  is  called  "  the 
Spirit  of  Christ."     For  as  the  sun  scatters  some  light  before  his 
rising,  so  the  Savior  commenced  his  discoveries  before  his  incar- 
nation ;  he  rejoiced  in  the  habitable  parts  of  the  earth,  and  h'is  de- 
lights ^vere  with  the  sons  of  men.     But  by-and-by  he  came  in 
person,  and  preached  the  kingdom  of  heaven.     How^  simjile  and 
sublime  were  his  discourses  !     And  with  what  an  awful  motive 
did  he  commend  his  doctrine  to  every  man's  conscience  in  the 
sight  of  God  !     He  drew  back  the  veil  that  hid  the  future,  and 
presented  the  elements  on  fire,  the  opening  tombs,  and  the  dead 
rising  to  meet  their  judge,     "Marvel  not  at  this:  for  the  hour  is 
coming,  in  the  which  all  that  are  in  the  graves  shall  hear  his  voice, 
and  shall  come  forth ;  they  that  have  done  good,  unto  the  resur- 
rection of  life  ;  and  they  that  have  done  evil,  unto  the  resurrec- 
tion of  damnation."    He  also  ordered  his  apostles  to  go  forth  and 


236  NOVEMBER  10, 

publish,  and  also  record  it ;  and  they  did  so,  the  Lord  working 
with  them,  and  conhrmhig  their  word  with  signs  following. 

He  is  the  resurrection  and  the  iiie,  as  he  aifords  the  pledge. 
Under  each  of  the  three  distinguishing  periods  of  the  world,  the 
body,  as  well  as  the  soul,  had  been  received  up  into  glory.  Be- 
fore the  flood,  Enoch  was  transhated  that  he  should  not  see  death; 
and  he  was  not,  for  God  took  him.  The  law  beheld  Elijah  elevat- 
ed to  heaven  in  a  cliariot  of  fire.  In  the  days  of  the  gospel,  Jrsua 
Christ  passed  tlirough  the  regions  of  the  dead,  and  reached  the 
ciown  he  now  wears.  And  there  is  a  union  between  him  and  his 
ppople,  as  betw^een  the  head  and  the  members  ;  and  because  he 
lives,  they  shall  live  also.  Yea,  says  the*  apostle,  "God,  who  is 
rjr'h  in  mercy,  for  his  great  love  wherewith  he  loved  us,  even 
when  we  were  dead  in  sins,  hath  quickened  us  together  with 
Christ,  (by  grace  3^e  are  saved.)  and  hath  raised  us  up  together, 
and  made  us  sit  together  in  heavenly  places  in  Christ  Jesus." 

He  is  the  resurrection  and  the  life,  as  he  procures  the  privilege. 
To  him  we  meritoriously  owe  all  the  blessings  we  possess.  In  the 
Lord  we  have  righteousness  and  strength.  And  are  we  raised 
from  the  dead  ?  *'  Since  by  man  came  death,  by  man  came  also 
the  resurrection  of  the  dead.  As  in  Adam  all  die,  even  so  in 
Christ  shall  all  be  made  alive.  But  every  man  in  his  own  order: 
Christ  the  first  fruits  ;  afterward  they  that  are  Christ's  at  his  com 
ing."  He  has  redeemed  our  whole  nature;  and  the  body  being 
ransomed,  as  well  as  the  spirit,  by  no  less  a  price  than  his  owai 
blood,  shall  be  equally  claimed,  and  renewed,  and  glorified. 

''  This  living  hope  wc  owe  I      "  We  would  adore  liis  grnce  below, 

"  To  Jesus'  dyiaj:  love  ;  I  "  ^"i'  sing  his  power  above." 

He  is  the  resurrection  and  the  life,  as  he  is  the  pattern.  For 
we  shall  rise,  not  like  Adam,  but  hke  him.  "The  first  man  is  of 
the  earth,  earthy  :  the  second  man  is  the  Lord  from  heaven.  As 
is  the  earthy,  such  are  they  also  that  are  earthy;  and  as  is  the 
heavenly,  such  are  they  also  that  are  heavenly.  And  as  we  have 
borne  the  image  of  the  earthy,  we  shall  also  bear  the  image  of  the 
heavenly."  In  his  rising  from  the  dead,  we  sec  the  model  of  our 
own  resurrection  ;  and  the  grandeur  of  our  destiny.  We  imagine, 
says  Paul,  wdiatever  is  admirable  and  splendid  in  his  glorified  hu- 
manity; and  we  look  for  nothing  less  in  ourselves;  "..We  look 
for  the  Savior,  the  Lord  Jesus  Christ,  who  shall  chaiige  our  vile 
body,. that  it  may  be  fashioned  like  unto  his  glorious  body,  accord- 
ing to  tlie  working  whereby  he  is  able  even  to  subdue  all  things 
uiUo  himself."  At  present  the  body  is  vile ;  not  as  the  workman- 
ship of  God,  but  as  defiled  by  sin,  as  degraded  by  disease,  and 
especially  as  the  spoil  of  worms,  and  in  the  corruption  of  the 
grave.  VVhat  a  hindrance!  what  a  burden!  what  a  loathsome- 
ness is  the  body  of  this  death  ?  But  then,  by  a  change  the  most 
marvellous,  it  will  have  the  same  excellencies  as  tlie  body  of  God. 
"  So  also  is  the  resurrection  of  the  dead.  It  is  sown  in  corrup- 
tion; it  is  raised  in  incorruption :  it  is  sown  in  dishonor;  it  is 
raised  in  glory  :  it  is  sown  in  weakness  ;  it  is  raised  in  power :  it 
is  sown  a°natural  body;  it  is  raised  a  spiritual  body.  There  is  a 
natural  body,  and  there  is  a  spiritual  body." 


NOVEMBER  11.  237 

He  IS  the  resurrection  and  the  life,  as  he  achieves  the  work. 
Hence  he  said  to  his  hearers,  "  This  is  the  will  of  Him  that  sent 
me,  that  every  one  which  seeth  the  Son,  and  believeth  on  him, 
may  have  everlasting  life  :  and  I  will  raise  him  up  at  the  last  day." 
What  a  power  will  tiiis  require  !  But  nothing  is  too  hard  for  him. 
His  almighty  fiat  will,  in  a  moment,  in  the  twinkling  of  an  eye, 
pervade  the  depths  of  the  sea ;  penetrate  the  recesses  of  the 
earth  ;  and  gather  the  remnants  of  death,  and  give  them  organi- 
zation and  life,  and  sight,  and  voice,  for  ever ! 

Happy  they  who  are  the  children  of  the  resurrection ;  and 
who  will  be  able  to  welcome  the  restorer  of  all  things— Lo  !  this 
IS  our  God,  we  have  waited  for  him  3  we  will  be  glad  to  rejoice  in 
his  salvation. 

For  though,  as  an  event,  the  resurrection  will  be  uuiversal ;  as 
a  privilege,  it  will  be  limited.  Every  eye  will  see  him.  But  how 
many  will  wail  because  of  him  !  "  And  the  kings  of  the  earth, 
and  the  great  men,  and  the  rich  men,  and  the  chief  captains,  and 
the  mighty  men,  and  every  bondman,  and  every  freeman,  shall 
hide  themselves  in  the  dens  and  in  the  rocks  of  the  mountains  ; 
and  shall  say  to  the  mountains  and  rocks,  Fall  on  us,  and  hide  us 
from  the  face  of  Him  that  sitteth  on  the  throne,  and  from  the 
wrath  of  the  Lamb  :  for  the  great  day  of  his  wrath  js  come ;  and 
who  shall  be  able  to  stand '?" 

NovE3iBER  11.—"  I  rejoice  in  thy  salvation."— 1  Samuel,  ii,  1. 
These  are  the  words  of  Hannah,  a  very  pious  and  highly  ac- 
complished female,  to  whom  the  Jews  were  much  indebted  for 
one  of  their  best  public  characters.  For  Samuel  was  given  in  an- 
swer to  her  prayers  ;  he  was  trained  and  formed  by  her  instruc- 
tions ;  and  he  was  early  dedicated  to  God,  at  the  expense  of  her 
self-denial.  She  also  edified  her  own  generation,  and  she  con- 
tinues to  edify  ours,  by  her  composition.  "  And  Hannah  prayed, 
and  said.  My  heart  rejoiceth  in  tlie  Lord  ;  mine  horn  is  exalted  in 
the  Lord ;  my  mouth  is  enlarged  over  mine  enemies,  because  I 
REJOICE  IN  THY  SALVATION."  Let  US  iiotice  this  part  of  her  song, 
and  let  us  take  the  subject  in  the  highest  sense  of  which  it  is  sus- 
ceptible. For  ihere  are  many  salvations  which  God  accomplishes ; 
but  there  is  one  that  excelleth  in  glory,  and  to  which  the  term  is 
pre-eminently,  if  not  exclusively,  applied.  In  this  salvation  every 
believer  rejoices. 

He  rejoices  in  the  discovery  of  it.  He  is  pained  indeed  to  think 
that  as  yet  multitudes  of  his  fellow  creatures  have  never  heard  of 
it ;  and  he  prays  that  his  way  may  be  made  known  on  earth,  his 
saving  health  among  all  nations.  But  he  is  grateful  that  to  him 
is  the  word  of  this  ^salvation  eent.  There  was  a  time,  indeed, 
M'hen  he  treated  it  with  indifference  ;  but  when  he  began  to  see 
and  feci  his  perishing  condition,  and  to  exclaim,  with  the  jailer, 
What  must  I  do  to  be  saved?  he  received  this  intelligence  as  Ha- 
gar  did  the  angel's  kindness,  when  he  opened  her  eyes  and  sho\ved 
her  a  well :  or  as  the  Grecians  heard  the  Roman  consul's  procla- 
mation of  liberty,  when  they  cried  for  hours,  Soter,  Soter— Savior, 
Savior  I 


238  NOVEMBER  11. 

He  rejoices  in  the  properties  of  this  salvation.    In  the  freeness 

of  it — that  it  requires  no  qualifications,  no  conditions,  and  is  with- 
out money,  and  without  price.  In  the  purity  of  it,  that  it  not 
only  contains  pardoning  mercy,  but  sanctifying  grace  ;  and  is  de- 
signed to  save  him  from  his  sins,  which  he  now  feels  to  be  his 
worst  enemies.  In  the  perpetuity  of  it— that  He  who  begins  a 
good  work  will  perform  it  until  the  day  of  Jesus  Christ ;  that  he 
who  believes  hath  everlasting  life,  and  shall  never  come  into  con- 
demnation. In  the  extensiveness  of  it — that  Jesus  gave  himself  a 
ransom  for  all,  to  be  testified  in  due  time  ;  and  that  this  salvation 
is  prepared  before  the  face  of  all  people,  a  light  to  lighten  the 
gentiles,  and  the  glory  of  his  people  Israel. 

He  rejoices  in  the  hope  of  it.  This  hope  admits  of  various  de- 
grees, and  the  joy  will  be  influenced  by  them.  The  lowest  degree 
of  it  may  serve  to  keep  the  mind  from  despair,  as  a  weak  bough 
will  sustain  a  man  drowning,  till  a  firmer  support  comes  to  his 
relief.  But  there  is  a  lively  hope  ;  there  is  an  abounding  in  hope ; 
there  is  the  full  assurance  of  hope — this  will  fill  us  with  joy  un- 
speakable, and  full  of  glory.  Thousands  rejoice  in  hope  who  will 
never  obtain  possession  of  the  object  of  it.  But  the  hope  of 
Christians  maketh  not  ashamed,  because  the  love  of  God  is  shed 
abroad  in  the  heart  by  the  Holy  Ghost  which  is  given  unto  them. 

He  rejoices  in  the  experience  of  it.  For  he  not  only  appre- 
hends it  as  a  desirable  and  future  good,  but  he  has  a  present  actual 
participation  of  it.  He  feels  the  influence  of  it  in  his  conscience, 
in  his  heart,  in  his  life.  If  a  man  be  not  saved  on  this  side  the 
grave,  he  will  never  be  saved  on  the  other.  "  We,"  says  the  apos- 
tle, ''who  have  believed,  do  enter  into  rest."  And  "Blessed," 
says  David,  "  is  the  people  that  know  the  joyful  sound:  they  shall 
walk,  O  Lord,  in  the  light  of  thy  countenance;  in  thy  name  shall 
they  rejoice  all  the  day :  and  in  thy  righteousness  shall  they  be 
exalted." 

He  rejoices  in  the  completion  of  it.  For,  though  now  he  is  en- 
lightened, yet  it  is  with  the  illumination  of  the  dawn,  not  of  the 
day.  Though  now  he  is  sanctified,  he  is  renewed  but  in  part. 
Though  justified  and  adopted,  he  does  not  alwa^'s  know  his  condi- 
tion, and  never  enjoys  all  the  privileges  of  it.  He  has  the  ear- 
nests, but  not  the  inheritance ;  a  few  of  tlie  grapes  of  Eshcol,  but 
not  the  vineyards  of  Canaan.  But  when  that  which  is  perfect 
shall  come,  then  that  which  is  in  part  shall  be  done  away.  In 
pursuit  of  which,  he  can  say,  with  David,  "  Thou  wilt  not  leave 
my  soul  in  hell;  neither  wilt  thou  sufffer  thine  Holy  One  to  see 
corruption.  Thou  wilt  show  me  the  path  of  life:  in  thy  presence 
is  fullness  of  joy  ;  at  thy  right  hand  there  are  pleasures  for  ever- 
more. "  As  for  me,  I  will  beheld  thy  face  in  righteousness  :  I 
shall  be  satisfied^  when  I  awake,  with  thy  likeness." 

And  yet  the  enemy  of  souls  tells  the  young,  that  religion  is  an 
titter  enemy  to  enjoyment!  yet  the  world  supposes  that  Zion  is 
the  metropolis  of  gloom  and  sadness.  But  "as  \vell  the  singers, 
as  the  players  on  instruments,  are  there.^'  And  they  who  have 
made  the  trial,  know  that  her  ways  are  ways  of  pleasantness,  and 
all  her  paths  are  peace.    And  the  God  of  truth  has  said,  "  Be- 


NOVEMBER  12.  239 

liold.  my  servants  shall  sing  for  joy  of  heart ;  but  ye  shall  cry  for 
sorrow  of  heart,  and  shall  howl  for  vexation  of  spirit.-'     Chris- 
tians have  a  thousand  things  to  rejoice  in;  but  this  is  the  chief, 
the  salvation  of  God,    And  there  is  enough  in  this  to  inspire  joy  . 
in  the  midst  of  every  loss  and  trial,     "  Although  the  fig-tree  shall  \     \ 
not  blossom,  neither  shall  fruit  be  in  the  vines  ;  the  labor  of  the  ^    \ 
olive  shall  fail,  and  the  fields  shall  yield  no  meat ;  the  flock  shall    >■ 
be  cut  off  from  the  fold,  and  there  shall  be  no  herd  in  the  stalls ; 
yet  I  will  rejoice  in  the  Lord,  I  vv-ill  joy  in  the  God  of  my  salvation. 


November  ]2. — "  So  the  Lord  alone  did  lead  him,  and  there  was  no  strange 
God  with  him." — Deuteronomy,  xxxii,  12. 

Consistency  is  a  quality  which  a  writer  finds  it  no  easy  thing 
to  maintain,  when  he  brings  forward  a  character.  The  higher, 
and  the  more  peculiar,  and  the  more  original  the  character  be,  the 
more  is  the  difficulty  increased.  But  when  God  is  introduced,  the 
diflficulty  becomes  supreme.  For  "  to  whom  will  ye  liken  me,  or 
shall  I  be  equal  ?"  saith  the  Holy  One.  From  their  knowledge  ot 
the  general  principles  of  their  nature,  which  are  the  same  in  all, 
men  may,  M'ith  tolerable  accuracy,  speak  of  men ;  and  describe 
how  an  individual  would  act  in  a  given  relation  or  condition.  But 
for  men  to  speak  of  God,  and  so  represent  him  in  all  his  attri- 
butes and  actions,  as  that  nothing  shall  fall  short  of  an  infinitely 
perfect  Being,  is  v.hat  never  would  have  been  accomplished  with- 
out inspiration.  But  we  find  this  in  the  Scriptures  ;  because  holy 
men  of  God  wrote  as  the^/  were  moved  by  the  Holy  Ghost.  And 
hence,  though  the  sacred  v^'riters  bring  God  forth  in  every  page, 
we  may  almost  say,  in  every  sentence,  he  always  appears  in 
character,  that  is,  in  character  with  himself. 

One  thing,  however,  must  be  admitted — and  it  is  by  no  means 
inconsistent  with  this — that,  in  the  revelation  with  which  we  have 
been  favored,  God  has  conformed  himself  to  our  modes  of  appre- 
hension and  expression.  But  this  was  necessary  to  render  him  at 
once  intelligible  and  impressive.  This  therefore  shows  us,  not 
only  his  wisdom,  but  condescension — and  dignity  is  never  degra- 
ded by  condescension.  Thus  he  speaks  unto  us,  as  unto  children, 
with  whom  imitation  is  every  thing;  and  levies  a  tax  upon  all  the 
world  of  nature,  to  furnish  images  of  himself. 

There  is  no  relation  he  so  commonly  assumes  as  the  parental. 
Nor  need  we  wonder  at  this,  when  we  consider — that  there  is  com- 
bined in  it  every  thing  at  once  venerable  and  endearing— that  it 
appeals  to  the  present  sympalliies  of  the  heart — and  aids  our  devo- 
tion by  means  even  of  our  very  instincts.  And  observe  how  he 
assumes  it.  Sometimes  he  takes  the  affection  of  the  father  ;  and 
we  read,  "  Like  as  a  ffitlierpitieth  his  children,  so  the  Lord  pitieth 
them  that  fear  him."  "I  will  spare  them  as' a  man  spareth  his 
own  son  that  serveth  him."  Sometimes  he  appropriates  the  ten- 
derness of  the  mother;  and  we  read,  "  As  one  whom  his  mother 
comforteth,  so  v/ill  I  comfort  you."  At  other  times  he  descends 
lower,  aud  borrows  from  the  animal,  and  especially  the  feathered 
tribes :  and  we  read,  "  He  shall  cover  thee  with  his  feathers  :  anA 
22* 


240  NOVEMBER  12. 

under  his  wings  slialt  tliou  trust."  "  How  often  would  I  have 
gathered  thee,  as  a  hen  gatheretii  her  cliickens  inider  iier  wings, 
and  ye  would  not."  As  an  eagle  stirreth  up  her  nest,  fluttereth 
over  her  young,  spreadelh  abroad  her  wings,  taketh  them,  beareth 
them  on  her  wings,  so  the  Lord  alone  did'  lead  him,  and  there 
was  no  strange  god  v.ith  him." 

Observe  a  divine  agency — the  Lord  led  him.  The  allusion  is  to 
the  Jews  ;  and  the  meaning  is,  that  God  conducted  them  in  their 
journeyings  to  Canaan.  'I'hey  were  very  numerous  ;  but  the  ag- 
gregate of  them  all  was  to  him  like  an  infant.  ''  I  took  them 
by  the  hand  to  lead  them  out  of  Egypt."  "  He  led  them  by  thf» 
right  way,  that  they  might  go  to  a  city  of  habitation."  "  He 
led  them  about,  he  instructed  them,  he  kept  them  as  the  apple 
of  his  eye." 

See,  also,  the  exclusive  application  of  this  work.  "  The  Lord 
alone  did  le^id  him,  and  there  was  no  strange  god  with  him."  The 
idols  of  the  heathen  were  acknowledged  to  be  limited  in  their 
powers.  None  of  them  could  do  every  thing — there  were  there- 
fore lords  many,  and  gods  many.  There  was  a  god  for  every 
exigency :  a  god  for  the  sea — a  god  for  the  winds — a  god  for  the 
field — a  god  for  the  garden — a  god  for  marriage — and  a  god  for 
war — and  so  of  the  rest.  But,  said  the  church,  "Our  God  is  in 
llie  heavens  ;  he  hath  done  whatsoever  lie  pleased."  And  he  him- 
self said,  "  ()  Israel  I  the  Lord  thy  God  is  one  Lord."  He  wrought 
out  every  deliverance  for  them.  //«e  conferred  every  blessing  upon 
them — and,  having  done  the  work  without  any  helper,  he  de- 
served all  the  praise,  and  assigns  this  as  the  reason  why  they 
should  not  divide  their  regards  between  him  and  any  other.  "  / 
removed  his  slioulder  from  the  burden  :  his  hands  were  delivered 
from  the  pots.  Thou  calledst  in  trouble,  and  7  delivered  thee ;  / 
answered  thee  in  tlie  secret  place  of  thunder ;  /  proved  thee  at  the 
waters  of  Meribah.  Selah.  Hear,  O  my  people,  and  I  will  les- 
tify  unto  thee :  O,  Israel,  if  thou  wilt  hearken  unto  me — there 
shall  no  strange  god  be  in  thee,  neither  shalt  thou  worship  any 
strange  god." 

Here  is  also  a  resemblance  of  the  manner  in  which  it  was  per- 
formed. "  So  the  Lord  alone  did  lead  him,  and  there  was  no 
strange  god  with  him."  How?  "  As  an  eagle  stirreth  up  her  nest, 
flutlK3reth  over  her  young,  spreadeth  abroad  her  wings,  taketh 
them,  beareth  them  on  her  wings." 

All  this  is  not  to  be  confined  to  the  Jews.  There  is  also  a  spi- 
ritual Israel,  whom  they  were  intended  to  prefigure  ;  the  circumci- 
sion, who  worship  God"^  in  the  J^pirit,  and  rejoice  in  Christ  Jesus, 
and  have  no  confidence  in  the  flesh.  And  such  a  pco})le  he  now 
has  fftrhis  name;  and  he  is  leading  them;  leading  them  alone, 
without  anyone  to  divide  with  him  the  work,  or  share  with  him 
the  glory.  And  how  does  he  this  ?  Let  us  not  torture  the  image, 
but  let  us  improve  it.  Three  things  arc  here  ascribed  to  the  mother 
eagle— not  in  providing  for  her  young;  for  this  is  not  the  subject 
in  question— but'  in  educating  them  ;  in  teaching  them  to  fly.  She 
stirreth  up  her  nest.  She  fluttereth  over  her  young.  She  spreadeth 
abroad  her  wings,  and  taketh  them,  and  beareth  them  on  her 


NOVEMBER  13.  241 

wings.     And  all  this  is  applicable  to  God,  in  his  deahng  with  us, 
and  preparing  to  seek  those  things  that  are  above. 


November  13.—"  As  an  eagle  stirreth  up  her  nest."— Deut.  xxxii,  11. 

— She  sees  the  eaglets  nestling,  blinking  and  dozing,  and  she 
wishes  iheni  to  fly.  Arise,  says  she— but  they  refuse.  She  then 
stirs  up  the  nest — shakes  it ;  turns  out  the  inside :  separates,  scat- 
ters the  parts.  That  is  she  either  destroys  the  nest,  or  makes  it  so 
uncomfortable  that  the  young  ones  move  out  upon  the  neighbormg 
boughs,  where  they  are  in  a  posture  for  flight.  God  does  the 
same  with  us — He  stirs  up  our  nest. 

First.  As  to  our  outward  condition  in  the  world.  This  was 
the  case  with  the  Jews.  Egypt  had  been  their  abode,  where,  in 
the  infancy  of  their  state,  they  were  lodged  like  birds  in  a  nest ; 
and  though  it  was  an  impure  one,  and  much  straitened  and  confined 
them,  thej^  evinced  no  care  to  leave  it.  And  it  is  easy  to  see,  that 
if  they  had  been  well  treated,  and  enjoyed  the  smiles  of  the 
government,  and  the  former  advantages  of  Goshen,  Moses  might 
have  called  long  enough  before  they  Avould  have  come  out.  But 
there  arose  another  king,  that  knew  not  Joseph,  who  evil  entreat- 
ed them,  and  made  their  lives  bitter  by  reason  of  cruel  bondage. 
Their  burdens  were  intolerable  ;  their  tasks  impracticable ;  their 
complaints  were  turned  into  insults ;  their  daughters  were  for 
slaves,  and  their  sons  for  slaughter.  And  now  they  sigh  for  de- 
liverance, and  are  willing  to  go  forth,  even  into  a  wilderness,  at 
the  divine  call.  Thus  God  stirred  up  their  nest.  Manasseh  was 
the  son  of  good  Hezekiah  :  but  every  pious  principle  of  his  edu- 
cation had  been  corrupted  by  power,  wealth,  and  pleasure.  He 
became  proverbial  for  wickedness,  and  would  have  gone  on  till  he 
had  filled  up  the  measure  of  his  iniquity.  But  God  stirred  up  his 
nest.  '■'  And  when  he  was  in  afiliction,  he  besought  the  Lord  his 
God,  and  humbled  himself  greatly  before  the  God  of  his  fathers, 
and  prayed  unto  him :  and  he  was  intreated  of  him,  and  heard 
his  supplication,  and  brought  him  again  to  Jerusalem  into  his 
kingdom.  Then  Manasseh  knew  that  the  Lord  he  Avas  God." 
What  brought  the  prodigal  to  his  senses,  and  made  him  think  of 
home-?  A  mighty  famine  in  the  land — ^he  began  to  be  in  want. 
How  many  now  living  can  say,  "It  is  good  for  me  that  I  have 
been  afflicted  :  before  I  was  afflicted  I  went  astra}^,  but  now  have  I 
Kept  thy  word !"  You  had  health  :  but  sickness  invaded  youi 
frame  ;  and  you  have  been  made  to  possess  months  of  vanity,  and 
have  had  wearisome  nights  appointed  for  you.  You  prospered  in 
business:  but  your  purposes  were  broken  off;  your  schemes 
failed ;  you  weVe  put  back  in  life,  and  compelled  to  begin  the 
world  afresh.  Yoit  had  a  wife  of  your  bosom :  but  the  Lord  took 
away  the  desire  of  youY  eyes  with  a  stroke.  You  had  a  favorite 
child  on  whom  you  placed  many  a  flattering  expectation ;  but  at 
an  early  grave  you  sighed,  "Thou  destroyest  the  hope  of  man" — 
and  now,  at  your  meals,  you  see  David's  seat  is  empty — and  you 
often  retire,  and  sigh,  "Childhood  and  youth  are  vanity."  And 
what  is  all  this,  but  his  stirring  up  your  nest,  and,  by  a  sadj  but 


242  NOVEMBER  13. 

salutary  necessity,  constraining  you  to  turn  from  time  to  eter- 
nity from  the  creature  to  Himself,  the  supreme  good  ?  And  what 
a  mercy  if  you  can  now  say — 

"  iVoicto  the  shilling  realms  above, 
"  I  stretch  my  bauds,  and  glance  mine  eyes : 

"  O  for  the  pinions  of  a  dove, 
"  To  bear  me  to  the  upper  skies ! 

"  There,  from  the  bosom  of  my  God, 

"  Oceans  of  endless  pleasures  roll: 
"  There  would  I  fix  my  last  abode, 

"  And  drown  the  sorrows  of  the  soul." 

Secondly.  As  to  our  self-righteous  confidence  and  security. 
We  have  naturally  a  good  opinion  of  ourselves  ;  and  the  enemy 
of  souls  loves  to  cherish  it.  He  therefore  keeps  his  palace  and 
his  goods  in  peace.  He  dreads  a  stir  in  the  conscience.  He 
knows  that  we  must  be  humbled,  before  we  are  exalted ;  wounded, 
before  we  can  be  healed  ;  and  be'emptied  of  self,  before  we  can  be 
filled  with  all  the  fullness  of  God.  This  state  of  mind  must 
therefore  be  disturbed  and  destroyed  before  any  thing  like  genuine 
religion  can  commence.  And  what  does  God '?  By  the  conviction 
of  sin,  like  a  general  at  the  head  of  an  army,  he  enters  the  soul — 
and  the  man  no  more  says.  Peace,  peace— his  hopes  are  fled — he 
is  reduced  to  self-despair — and  his  only  cry  is,  "  What  must  I  do 
to  be  saved  ?"  His  worldly  friends  are  alarmed  for  him ;  but  they 
who  know  what  is  the  way  of  the  Spirit,  rejoice— not  that  he  is 
made  sorry,  but  that  he  now  sorrows  after  a  godly  sort.  And  the 
subject  of  the  change  himself  may  mistake  the  nature  and  design 
of  the  operation,  and  conclude  that  he  is  going  to  be  destroyed. 
But  if  the  Lord  had  a  mind  to  kill  him  he  would  not  have  shown 
him  such  things  as  these.  Thus  it  was  with  Paul.  See  how  his 
nest  was  feathered  with  self-righteousness;  and  see  ho v\^  it  was 
stirred  up— "  I  was  alive  without  the  lav/  once:  but  when  the 
commandment  came,  sin  revived,  and  I  died."  "  For  I  through 
the  law  am  dead  to  the  law,  that  I  might  live  unto  God." 

Thirdly.  As  to  our  departure  from  life.  Vie  are  not  to  remain 
here  always  ;  and  it  is  no  little  diflicully  to  break  up  our  attach- 
ment to  the  present  state,  and  to  make  us  willing  to  leave  it.  But 
see  how  this  is  done.  After  a  number  of  years,  we  have  a  feel- 
ing persuasion  that  this  is  not  our  rest;  that  creatures  are  broken 
reeds:  that  the  earth  is  a  vale  of  tears  ;  that  the  world  is  vanity 
and  vexation  of  spirit ;  and  having  looked  through  every  scene 
here,  we  wish  for  another  and  a  nobler  region  of  existence.  Then, 
too,  our  powers  begin  to  fail  us.  Pains  and  infirmities  grow  upon 
us.  Our  decaying  senses  shut  us  out  by  degrees  from  former  ob- 
jects and  pursuits.  The  days  are  come  wherein  we  have  no 
pleasure.  Hearing  fails.  They  that  look  cut  of  the  window  are 
darkened.     Fear  is  in  the  way.     The  grasshopper  is  a  burden. 

"  Our  vitals,  with  laborious  strife,  I      *'  And  drag  the  dull  remains  of  life 

"  Bear  up  the  crazy  load ;  |         •'  Along  the  tiresome  road." 

— And  when  we  look  around,  where  now  are  the  relations  and 
friends  that  once  rendered  life  delightful  ?  Lover  and  friend  he 
has  put  far  from  us,  and  our  acquaintance  into  darkness.  We  seem 


NOVEMBER  U.  243 

more  and  better  related  to  another  world  than  this.  We  feel  the 
drawinas  of  those  who  are  gone-"  What  have  I  here?  and  what 
do  I  he°re?"  and  now  the  hope  of  ^^^fulness  ceases  to  detain  us 
How  can  I  glorify  God,  or  serve  my  generation  7  W  hyshoud  1 
m^ain  a  cumberer  of  the  ground,  when  so  many  fme  and  fruit  ul 
Irees  are  cut  down  ?  And  now  we  become  better  acquainted  wim 
the  heavrnlv  world  we  have  more  nearly  approached— O  what 
darkness'heLl  and  what  sunshine  there!  What  bondage  herej 
and  what  liberty  there !  There  no  law  m  the  n^f^^b^^^X.n  7 
against  the  law  of  the  mind.  There  no  complaint.  When! 
w'ould  do  good,  evil  is  present  with  me.  Is  not  t^^s^vorth  dymg 
for?  Then  the  earnest  and  foretastes  of  the  glory  to  which  we 
are  going  render  every  thing  else  comparatively  msipid ;  and  the 
grapes  of  Eshcol  makes  ns  long  for  the  vineyards  of  Canaan 
And  thus  the  Lord  stirs  up  the  nest  of  life  itself,  and  gets  the 
heir  of  immortality  upon  the  perch  for  his  departure-where  he 
is  able  to  say, 

November  14.—"  FlutteretU  over  her  young."-Deuteronomy,  xxxii,  11. 

—This  she  does  to  excite  and  teach  them  by  her  own  example. 
And  God  does  the  same  with  regard  to  us.  The  eye  does  much 
more  than  the  ear.  The  advantage  derivable  froni  example  is 
universally  allowed.  It  not  only  aids  in  the  illustration  of  a  sub- 
ject but  also  in  the  impression  and  influence  of  it ;  as  it  helps  the 
meiiiory,  strikes  the  fancy,  reproves  indolence,  encourages  hope, 
aiid  fires  zeal.    Wise  teachers  will  therefore  always  teach  as  much 

"iHt^'saYi'sThe's^ate  of  those  who  are  destitute  of  this  advan- 
tage  in  religion  I  And  there  are  those  to  be  found  who  have  scarcely 
an  instance  of  godliness  within  their  reach.  We  pity  the  son  who 
has  ndeed  a  father  who  instructs  him,  and  by  his  own  example 
Too-but  it  is  to  swear;  to  profane  the  Sabbath;  to  despise  the 
house  of  God.  We  pity  the  daughter  who  has  indeed  a  mother 
Z  leads  her,  a^dbyher  own  example  too-but  it  is  to  idolize 
her  person ;  to  read  novels  and  romances-not  the  words  of  eter- 
nal Ufe  to'repair  to  places  of  dissipation-not  to  the  throne  of 
the  heavenly  grace.  Is  there  an  individual  perusing  tnis  page 
who  is  stationed  in  a  neighborhood  or  a  family,  where  he  can  find 
no  one  with  whom  he  can  unite  m  any  religious  exercise  who 
moves  on  alone  ;  and  even  perhaps,  through  reproach  and  o^^^^^^^^ 
sition?  Let  him  remember,  that  this  may  not  be  the  case  always. 
If  he  wafe  in  wisdom  toward  them  that  are  without  h^ 

in  time  may  be  available  ;  and  his  prayers  be  heard ;  a^d  though 
he  has  been  denied  the  advantage  of  hamngjxn  example,  he  may 
have  the  honor  of  becoming  one,  and  of  leading  others  in  the  way 

everlastino". 

-But  there  a  few  places  now,  in  which  there  are  not  some  in- 
stances of  Divine  grace,  sufficient  to  condemn  the  world,  and  to 
encourage  those  whose  faces  are  Zionward.  Some,  perhaps,  have 
m^y  godly  persons  around  them-and  they  see  how  superior 


244  NOVEMBER  14. 

these  are  to  other  men.  How  content !  How  grateful !  How  sup« 
ported  in  trouble  I  How  hopeful  in  death  !  Some  have  pious 
friends  and  relations.  You  have,  perhaps,  a  sister,  who  often  in- 
treats  you.  Or  a  wife,  who  endeavors  to  win  you.  Or  a  father, 
who  says,  My  son,  if  thine  heart  be  wise,  my  heart  shall  rejoice^ 
even  mine.  Or  a  mother,  who  weeps  over  you,  and  exclaims, 
What,  my  son  !  and  the  son  of  my  womb  I  and  the  son  of  my 
vows  !  And  what  is  all  this,  but  God  teaching  and  exciting  you  1 
And  if  you  can  read,  you  have  an  additional  advantage.  How- 
many  excellent  lives  have  been  published  !  How  many  fine  cha- 
racters are  portrayed  in  the  Scriptures  !  And.  by  the  perusal  of  all 
these,  you  bring  a  cloud  of  witnesses  and  examples  before  you. 
And  when  you  see  them  in  the  exercise  and  display  of  whatsoever 
is  lovely  and  of  good  report,  do  you  not  see  God  in  all  this,  like 
the  eagle  fluttering  over  her  young  ? 

But  look  at  him  in  his  more  personal  conduct.  See  how  he 
not  only  teaches  and  excites  by  his  word,  but  by  his  own  example. 
Does  he  command  us  to  be  merciful '?  He  is  merciful  j  rich  in 
mercy — he  delighteth  in  mercy.  Does  he  enjoin  us  to  give?  He 
daily  loadeth  us  with  his  benefits.  He  gives  us  richly  all  things 
to  enjoy.  He  spared  not  his  own  Son.  Does  he  require  us  to 
forgive  7  He  is  ready  to  pardon.  He  abundantly  pardons  ;  "  Love 
your  enemies,"  says  he;  "  bless  them  that  curse  3'ou.  do  good  to 
them  that  hate  you,  and  pray  for  them  which  despitefully  use  you 
and  persecute  you  ;  that  ye  may  be  the  children  of  your  Father 
which  is  in  heaven :  for  he  maketh  his  sun  to  rise  on  the  evil  and 
on  the  good,  and  sendeth  rain  on  the  jast  and  on  the  unjust." 
*•'  Be  ye  therefore  perfect,  even  as  your  Father  which  is  in  heaven 
is  perfect."  This  is  not  an  optional  thing  with  us — we  mttst  resem- 
ble him  ;  and  are  only  religious,  in  proportion  as  we  are  like  him, 
and  are  one  spirit  with  him. 

To  render  his  example  the  more  engaging,  we  were  going  to 
say,  he  humanized  it.  And  God  was  manifest  in  the  flesh.  And 
this  rendered  his  example,  not  only  the  more  attractive,  but  the 
more  suitable,  and  even  complete.  For  it  is  obvious  tliat  he 
could  not  have  been  our  example,  and  have  gone  before  us,  in  the 
exercise  of  any  of  those  graces,  or  the  performance  of  any  of 
those  duties,  which  imply  dependence,  submission,  and  suffering, 
unless  he  had  became  incarnate.  The  Word,  therefore,  was  made 
flesh,  and  dwelt  among  us.  Divine  goodness  walked  up  and 
down  the  earth,  for  three-and-thirty-years  in  human  form.  Here 
was  visible  the  Image  of  the  invisible  God.  The  sovereign  comes 
down,  and  goes  before  his  subjects,  to  excite  and  allure  them — See, 
saj^s  he  :  I  obey,  to  teach  you  to  obey — I  suffer,  to  teach  you 
how  to  suffer — I  die,  to  make  you  fearless  of  death.  "  Be  ye  there- 
fore followers  of  God,  as  dear  children  ;  and  walk  in  love,  as  Christ 
also  loved  us,  and  hath  given  himself  for  us  an  offering  and  a  sa- 
crifice to  God  for  a  sweet-smelling  savor." 

Let  ministers  learn  from  hence  to  be  parental,  rather  than  ma- 
gisterial ;  and  to  do  more  by  influence  than  authority — "Neither  as 
being  lords  over  God's  heritage  ;  but  being  ensamples  to  the 
flock."    This  is  what  Paul  enjoined  on  his  son  Timothy :  "  Be 


NOVEMBER  15,  245 

thou  an  example  to  the  believers,  in  word,  in  conversation,  /n 
charity,  in  spirit,  in  faith,  in  purity."  And  what  was  his  own 
practice  ?  '•  As  ye  know  how  we  exhorted,  and  comforted,  and 
charged  every  one  of  you,  as  a  father  doth  his  children."  "  We 
were  gentle  among  you,  even  as  a  nurse  cherishelh  her  chil- 
dren. So  being  affectionately  desirous  of  you,  we  were  willing  to 
have  imparted  unto  you,  not  the  gospel  of  God  only,  but  also  our 
own  souls,  because  ye  were  dear  unto  us." 

And  let  parents  remember  this  image.  Do,  as  well  as  teach.  Be 
amiable.  Render  your  religion  inviting.  Let  your  children  see  it 
rather  than  hear  it.     Come  near  them— attach  them— draw  them. 

"  Aud  as  the  bird  each  fond  endearment  tries, 
'•To  teaipt  her  new-fledfred  ofFqjring  to  tlie  skies; 
"  Employ  each  art ;  reprove  each  dull  delay  1 
"Allure  to  brijrhter  worlds,  and  lead  the  way." 


f   November  15. — "  Spreadeth  abroad  her  wings,  taketh  them,  beareth  them 
oa  her  wiugs." — Deuteronomy,  xxxii,  11. 

This  is  to  aid,  and  also  to  secure  them.  When  they  mount 
her  back,  they  are  little  aware  of  her  design  ;  but  away  she  sails 
with  them,  and  sometimes  she  shakes  them  off.  Then  they  must 
fly  themselves ;  but  she  follows  after — She  hovers  near  them ;  and 
when  their  pinions  flag,  and  they  are  unable  to  keep  longer  on 
the  wing,  with  surprising  speed  and  skill  she  darts,  and  places 
herself  underneath  them ;  and  thus  receiving  their  whole  weight, 
she  prevents  their  fall,  succors  their  weakness,  and  refreshes 
them  for  another  flight.  The  Lord  never  entirely  leaves  his  peo- 
ple— and  it  is  well  he  does  not :  for  without  him,  they  can  do 
nothing.  He  does,  however,  in  a  degree,  leave  them,  to  make 
them  more  sensible  of  their  weakness,  and  induce  them  to  reh'' 
more  upon  himself;  but  not  so  as  to  hazard  their  safety.  Thus 
the  mother,  when  her  infant,  beginning  to  walk,  is  too  venture- 
some, leaves  him  alone — not  to  go  over  a  plank  across  a  river, 
but  in  the  room  with  her,  and  upon  the  carpet,  where  the  fall  will 
alarm  and  caution — not  kill,  or  fracture  him — and  she  soon  takes 
him  up,  and  presses  him  to  her  bosom  and  her  lips.  God  has 
himself  (how  much  more  we  need  to  teach  and  affect  us  I)  em- 
ployed another  tender  image.  When  young  and  feeble,  the  day 
perhaps  warm,  and  the  ground  rough,  the  little  lambs  are  unable 
to  keep  pace  with  the  flock,  and  would  be  left  panting  and  bleat- 
ing behind :  but  the  Shepherd  of  Israel  gathers  them  with  his 
arms,  and  carries  them  in  his  bosom. 

Many  are  not  convinced  of  their  weakness,  because  they  have 
never  made,  in  earnest,  a  trial  of  their  strength.  But  when  a  man 
begins  to  apply  himself  to  the  purposes  of  the  divine  life,  he  feels 
how  unable  he  is  to  do  anj^  thing  as  of  himself:  and  he  would 
never  be  induced  to  take  one  step,  effectually,  in  a  religious  course, 
without  such  an  assurance  as  the  Gospel  presents.  Possibility, 
probability,  is  not  enough;  he  must  hear  the  voice  that  cries, 
"  My  grace  is  sufficient  for  thee ;  for  my  strength  is  made  perfect 
in  weakness.'"'  And  he  does  hear  this.  And,  though  much  is  re- 
quired and  expected  of  him,  he  sees  all  the  means  necessary  to 


24G  NOVEMBER  16. 

the  end.  He  sees  a  cause  more  than  adequate  to  the  effect.  It  is 
a  great  thing  to  be  a  Christian :  but  "  our  sufficiency  is  of  God." 

He  has  said,  "  I  will  strengthen  them  in  the  Lord ;"  and  "  as 
thy  day,  so  shall  thy  strength  he."  He  aids  them  by  his  provi- 
dence. And  by  communion  with  each  other.  And  in  the  ordi- 
nances of  religion.  Ministers  are  "helpers  of  their  joy."  His 
word  quickens  them.  His  statutes  help  them.  In  the  holy  as- 
semblies, and  at  the  table  of  their  dying  Lord,  while  they  wait 
upon  him,  he  renews  their  strength;  and  they  mount  up  with 
wings,  as  eagles ;  and  they  run,  and  are  not  weary ;  and  walk, 
and  not  faint.  But  all  these  are  only  the  means — the  Holy  Spirit 
is  the  agent.  Not  by  might,  nor  by  power,  but  by  my  Spirit,  saith 
the  Lord.  Our  dependence  upon  Him  is  entire.  "We  pray  in  the 
Spirit ;  we  live,  we  walk  in  the  Spirit.  He  leads  us  into  all  truth. 
He  seals  us  unto  the  day  of  redemption.  But  for  his  influence, 
who  would  not  every  moment  despond  and  sink  ? 

But  the  eagle,  by  taking  and  bearing  her  young  on  her  wings, 
not  only  sustains  and  supports  them,  but  protects  and  secures 
them.  Is  an  anemy  in  sight?  She  soars  with  them  above  his 
reach.  Does  the  archer  discharge  his  arrows  from  below  ?  They 
must  pierce  through  her  body  before  they  can  touch  them.  "  The 
path  of  life  is  above  to  the  wise,  to  depart  from  hell  beneath." 
And  God  is  the  refuge,  as  well  as  the  strength  of  his  people.  And 
to  each  of  them,  he  says  what  David  said  to  Abiathar,  when  he 
fled  to  him  from  the  slaughter  of  Saul,  "Abide  wiih  me;  fear 
not :  for  he  that  seeketh  thy  life,  seeketh  my  life  ;  but  with  me 
thou  shalt  be  in  safeguard."  When  they  can  realize  this,  their 
soul  dwells  at  ease.  This  is  sometimes  their  privilege — it  ought 
to  be  always  their  experience.  Their  security  is  always  the 
same:  but  Paul  was  persitaded  of  it — "I  am  persuaded,"  says  he, 
"  that  neither  death,  nor  life,  nor  angels,  nor  principalities,  nor 
powers,  nor  things  present,  nor  things  to  come,  nor  height,  nor 
depth,  nor  any  other  creature,  shall  be  able  to  separate  us  from 


November  1G.— "  Thy  hidden  ones."— Psalm  Ixxxiii,  3. 

This  representation  of  God's  people  is  worthy  our  notice.  It 
may  be  taken  two  waj's. 

First.  As  referring  to  their  safety.  We  often  hide,  only  to  pre- 
serve. This  is  the  meaning  of  the  word  in  the  parable,  with  regard 
to  the  discovery  of  the  treasure  in  the  field,  "which,  when  a  man 
hath  found,  he  hideth  it."  His  aim  is  not  to  conceal,  but  to  se- 
cure :  and  the  cause  is  put  for  the  effect.  Thus  God's  people  are 
hidden.  He  hid  Noah  in  the  ark,  and  the  waters  that  drowned 
the  world  could  noi find  him.  When  his  judgments  were  coming 
over  the  land,  "  Come,  my  people,"  said  He,  "  enter  thou  into  thy 
chambers,  and  shut  thy  doors  about  thee  ;  hide  thee  also  for  a  lit- 
tle season,  until  the  indignation  be  overpast."  Hence  the  promise, 
"Thou  shalt  hide  them  in  the  secret  of  thy  presence  from  the 
pride  of  man;  thou  shalt  keep  them  secretly  in  a  pavilion  from 
the  strife  of  tongues."    Hence  the  confidence  expressed  by  David, 


NOVEMBER  16.  247 

*'In  the  time  of  trouble  he  shall  hide  me  in  his  pavilion:  in  the 
secret  of  his  tabernacle  shall  he  hide  me  ;  he  shall  set  me  npon  a 
rock."  The  Savior  could  say,  "  In  the  shadow  of  his  hand  hath 
he  hid  me."  And,  "  All  the  saints  are  in  his  hand."  They  are 
kept  by  the  power  of  God,  through  faith,  unto  salvation.  For  He 
himself  is  their  "refuge,"  their  "hiding-place."  They  are  his 
hidden  ones. 

Secondly.  As  intimating  their  concealment.  This  is  not  abso- 
lute; but  it  holds  in  various  respects  and  degrees.  It  is  true  with 
regard  to  the  nature  of  their  spiritual  life.  Our  life,  says  the 
apostle,  is  hid  with  Christ,  in  God;  and  that  he  refers  to  its  invisi- 
bleness,  rather  than  to  its  safety,  is  obvious  from  the  words  fol- 
lowing :  "  When  he  who  is  our  life  shall  appear^  we  also  shall 
appear  with  him  in  glory."  The  source,  principles,  and  actings 
of  this  life,  are  unintelligible  to  natural  men;  neither  can  they 
knov/  them,  because  they  are  spiritually  discerned.  The  heart  of 
the  believer  only  feels  his  own  bitterness,  and  a  stranger  inter- 
meddleth  not  with  his  joy.  The  manna  upon  which  he  feeds  is 
hidden  manna.  And  no  one  knoweth  the  new  name  in  the  white 
stone  given  him  but  the  receiver.  His  grief  is  too  deep  to  be 
noisy.  He  sitteth  alone,  and  keeps  silence.  The  stricken  deer 
leaves  the  herd.  Other  warriors  appeal  to  the  senses,  and  get 
fame ;  but  his  conflicts  are  carried  on  within,  visible  to  God 
onl}'- ;  and  his  laurels  are  all  future.  Others  may  give  alms  to 
be  seen  of  men ;  but  his  left  hand  is  not  to  know  what  his  right 
hand  doeth. 

They  are  sometimes  hidden  by  persecution.  For  though  this 
does  not  prevent  their  being  Christians,  it  hinders  them  from  ap- 
pearing as  such,  especially  by  secluding  them  from  their  social 
and  public  assemblies.  This  is  not  our  case.  Our  teachers  are 
not  put  into  a  corner.  We  can  go  to  the  house  of  God  in  company. 
We  can  feed  in  the  ways ;  and  our  pasture  is  in  all  high  places. 
But  call  to  remembrance  the  former  times,  when  they  wandered  in 
deserts,  and  in  mountains,  and  dens,  and  caves  of  the  earth ;  or  were 
confined  in  prisons  ;  or  prayed  and  preached  under  the  cover  of 
night.    But  they  were  dear  to  God — they  were  his  hidden  ones. 

— They  are  sometimes  hidden  by  the  obscurity  of  their  stations. 
Not  many  of  the  wise,  and  mighty,  and  noble,  are  called :  but 
when  they  are  called,  they  are  also  exhibited.  They  are  like 
cities  set  on  hills,  which  cannot  be  hid.  A  little  religion  in  high 
>ife  goes  a  great  way,  and  is  much  talked  of,  because  it  is  so  often 
a  strange  thing.  But  God  hath  chosen  the  poor  of  this  world ; 
and  they  are  often  rich  in  faith.  Yet  how  is  their  moral  wealth 
to  be  known?  How  few  opportunities  have  they  for  religious 
display  or  exertion  I  There  may  be  the  principle  of  benevolence 
where  there  is  no  ability  to  give;  and  the  Lord  seeth  the  heart. 
But  men  can  only  judge  from  actions.  Many  who  are  great  in 
the  sight  of  the  Lord,  are  living  in  cottages  and  hovels,  and  are 
scarcely  known,  unless  to  a  few  neighbors  equally  obscure. 

— They  are  sometimes  hidden  by  their  disposition.  They  are  / 
reserved,  and  shrink  back  from  notice.  They  are  timid  and  self-  ^ 
diffident.     This  restrains  them  in  religious  conversation,  espe-j 


248  NOVEMBER  17. 

cially  as  it  regards  their  own  experience.  This  keeps  them  from 
making  a  profession  of  religion,  and  joining  a  Christian  church. 
Joseph  of  Ariniallica  was  a  disciple  of  Jesus,  but  secretly, for  fear 
of  the  Jews.  And  Nicodeinus,  from  tlie  same  cause,  came  to 
Jesus  by  niglit.  Tliey  had  difficulties  in  their  situations,  from 
which  others  were  free.  They  ought  to  liave  overcome  them  j 
and  so  they  did  at  last ;  but  it  was  a  day  of  small  things  with  them 
at  first.  Others  are  circumstanced  and  tried  in  a  similar  way; 
and  we  must  be  patient  toward  all  men. 

They  are  sometimes  hidden  by  their  infirmities.  We  would 
not  plead  for  sin ;  but  grace  may  be  found  along  with  many  im- 
perfections. The  possessors  have  wliat  is  essential  to  religion  in 
them  ;  but  not  what  is  ornamantal,  and  lovely,  and  of  good  report. 

— The  same  also  will  apply  to  errors.  Here,  again,  we  are  far 
from  undervaluing  divine  truth.  It  is  a  good  thing  that  the  heart 
be  established  with  grace.  But  it  is  impossible  for  us  to  say  how 
much  ignorance,  and  how  many  mistakes  may  be  found,  even  in 
the  ls4-aelite  indeed,  in  whom  is  no  guile.  How  little  did  Peter 
know  of  the  most  important  of  all  subjects,  when  our  Savior 
pronounced  him  blessed  :  and  said  he  v.'as  a  partaker  of  divine  il- 
lumination !  We  extend  this  even  to  congregations  and  com- 
munities. There  may  be  individuals  in  them,  wiser  than  their 
teachers ;  and  no  strangers  to  communion  Avith  the  God  of  all 
grace.  Who  can  entertain  too  bad  an  opinion  of  popery?  Yet 
we  findaNicol,  a  Pascal,  a  Fenelon,  in  that  most  corrupt  church. 
Where  may  not  God  have  his  hidden  ones?  Let  us  not  judge  of 
the  real  number  of  his  people,  by  tilings  tliat  do  appear.  It  is  not 
only  candor,  but  truth,  that  tells  us  we  may  enlarge  our  hopes; 
M'hile  we  ought  to  pray  always,  "The  Lord  add  to  his  people, 
how  many  soever  they  be,  a  hundredfold."  "  Wot  ye  not  what 
the  Scripture  said  of  Elias?  how  he  maketh  intercession  to  God 
against  Israel,  saying,  Lord,  they  have  killed  thy  prophets,  and 
digged  down  thine  altars;  and  I  am  left  alone,  and  they  seek  my 
life.  But  wliat  saith  the  answer  of  God  unio  him?  I  have  re- 
served to  myself  seven  thousand  men,  wlio  have  not  bowed  the 
knee  to  the  image  of  Baal." 


NovEMBKU  17. — "  His  seed  shall  endure  for  ever." — Psalm  Ixxxix,  36. 

David  was  peculiarly  related  to  the  Messiali.  He  wrote,  as  a 
poet,  and  a  prophet,  much  concerning  him.  He  yielded  the  most 
varied  and  complete  type  of  him  ever  exhibited.  He  was  at  once 
his  Lord  and  his  Son.  Hence  tlie  name  of  the  former  is  often  ap- 
plied to  the  latter;  and  what  is  spoken  of  the  one,  is  often  to  be 
extended  to  the  other — and  inKst  be  so  applied,  to  do  any  thing 
like  justice  to  the  force  of  the  language.  Andin  tliis  case  we  are 
more  than  justified,  by  numerous  appropriations  of  men  in  the  New 
Testament,  who  spake  as  they  were  moved  by  the  Holy  Ghost, 

Upon  this  principle,  the  words  before  us  insure  the  perpetuation 
of  his  people.  "  His  seed  shall  continue  for  ever."  W^e  shall  say 
nothing  of  their  number  ;  though  if  Ave  were  asked  the  question, 
"  Are  there  few  that  shall  be  saved  ?"  we  could  boldly  answer.  No  1 


NOVEMBER  17.  249 

Ignorance  and  bigotry  have  always  diminished  them  ;  but  they 
shall  be  found,  wiien  gathered  together,  a  countless  muUitude. 

But  why  are  they'called  his  seed?  Because  they  derive  their 
being,  as  new  creatures,  from  him.  "  Every  one  that  doeth 
rigtiteousness.  is  born  of  him.*'  In  such  a  relation,  we  look  for 
resemblance.  '  This,  indeed,  is  not  invariably  the  case  with  re- 
gard to  (-hildren.  Som^  of  them  have  little  of  the  father's  like- 
ness, either  in  features  or  in  temper.  But  all  Christians  resemble. 
Christ.  They  bear  the  image  of  the  heavenly  ;  and  if  any  man 
have  not  the  Spirit  of  Christ,  he  is  none  of  his.  The  relation  in- 
fers duty.  It  does  away,  indeed,  with  all  servileness;  but  not 
with  service.  "  A  seed  shall  serve  him.--  "  And  I  will  spare  them." 
says  he,  "as  a  man  spareth  his  own  son  that  serveth  him."  "  A 
son  honoreth  his  father."  Every  Christian,  therefore,  will  ask, 
"  Lord,  what  wilt  thou  have  me  to  do  ?"  The  relation  confers 
honor.  His  seed  are  descended  from  One  who  is  higher  than  the 
kings  of  the  earth ;  in  whom  are  hid  all  the  treasures  of  wisdom 
and  knowledge ;  and  whose  holiness  and  goodness  are  infinite. 
Sucli  honor  have  all  his  saints.  But  what  a  privilege  does  it  be- 
speak !  There  is  an  amazing  instinct  in  the  brute  creation  toward 
their  young.  It  seems  to  transform  the  very  nature  of  some  oi 
thein.  The  timid  sheep,  and  the  fearful  bird,  become  bold  and 
daring  on  behalf  of  their  young.  As  to  man,  if  he  were  not  to 
provide  for  his  own,  he  would  be  contemned  by  all  around  him : 
and  were  he  a  pretender  to  religion,  he  would  be  considered  as 
denying  the  faith,  and  be  deemed  v/orse  than  an  infidel.  Will  the 
Lord  Jesus  neglect  his  offspring  ?  Will  he  suffer  them  to  want 
any  good  thing  ?  Will  he  not  educate  them  ?  Chastise  them  ? 
Resent  every  injury  that  is  done  them  ?  Acknowledge  and  defend 
them  ? 

But  observe,  not  only  their  relation  to  him,  but  their  perpetuity 
— "They  shall  continue  for  ever."  They  die,  as  well  as  others — 
they  often  die  earlier.  But,  consistently  with  this  obvious  and 
undeniable  fact,  they  shall  continue  for  ever,  in  three  senses. 
First.  In  the  succession  of  their  race  to  the  end  of  the  world.  It 
will  never  be  cut  off.  The  church  in  danger !  ^Mlat  church  ! 
"  Upon  this  rock,"  says  he  "  I  will  build  wy  church ;  and  the  gates 
of  hell  shall  not  prevail  against  it."  Yea,  his  people  shall  con- 
tinue to  increase  in  number  and  excellency.  We  shall  leave  the 
world  better  than  we  entered  it:  and  so  will  our  cldldren — til] 
Jerusalem  shall  be  established,  and  be  made  a  praise  in  the  whole 
earth.  Secondly.  In  their  religious  character  to  the  end  of  life. 
If  left  to  themselves,  we  could  not  be  sure  of  their  persevering  to 
the  end  of  a  day  or  an  hour.  But  they  are  kept  by  the  power  of 
God,  through  faith,  unto  salvation.  He  upholdeth  them  with  his 
hand.  They  shall  hold  on  their  way.  In  their  dangers  they 
shall  be  more  than  conquerors.  Thirdly.  In  their  glorified 
state,  through  eternal  ages.  The  world  passeth  away,  and  the 
lusts  thereof;  but  he  that  doeth  the  will  of  God,  abideth  for  ever. 
All  other  greatness  is  only  for  life  ;  frequently  is  not  so  long ; 
but  at  death,  it  ends.  But  then,  the  Christian's  greatness — I 
will  not  say  begins  5  for   it  began  the  moment  he  prayed— but 


250  NOVEMBER  18. 

then  it  continues — increases — and  is  perfected.  Death  only  af- 
fects one  part  of  him  :  the  body  is  dead,  because  of  sin;  but  the 
spirit  is  hfe,  because  of  righteousness — and  even  the  body  shall  be 
revived,  and  improved — and  made  like  the  Savior's  own  glorious 
body — and  be  as  immortal  as  the  soul.  Every  thing  here  is  varia- 
ble, fading,  perishing — 

"  All,  all  on  earth,  is  shadow  j  all  beyond, 
"  Is  substance— the  reverse  is  Folly's  creed — 
"  How  solid  all,  where  change  shall  be  no  more !" 

— Where  we  shall  have  not  only  endless  existence,  but  endless 
existence  beatified.  Where,  if  we  have  treasure,  moth  and  rust 
will  not  corrupt,  nor  thieves  break  through  and  steal.  Where,  if 
we  have  a  house,  it  will  not  be  a  house  made  with  hands,  but  eter- 
nal in  the  heavens.  Where,  if  we  have  friendship,  we  shall  part 
no  more.    Where,  we  shall  be  for  ever  with  the  lord. 


November  18. — "  Open  thy  mouth  wide." — Psalm  Ixxxi,  10, 

Though  we  cannot  find  out  God  perfectly  in  his  essence  or  his 
works,  v/e  are  not  left  in  total  ignorance  concerning  him.  W^e 
have  all  the  information  our  duty  and  our  consolation  require. 
Though  he  be  a  God  that  hideth  himself,  yet  he  is  the  God  o/ 
Israel,  the  Savior.  He  has  been  pleased  to  reveal  himself  as  the 
hearer  of  prayer.  Yea,  more — as  exciting  it — as  encouraging  it — 
as  concerned  for  the  enlargement  of  our  desires  in  the  perform- 
ance of  it.     "  Open  thy  mouth  wide." 

This  is  no  easy  thing,  with  the  consciousness  we  feel,  as  sin- 
ners. But,  to  aid  us  herein,  let  us  consider  his  greatness  and  all- 
suihciency.  We  should  expect  more  from  a  prince  than  from  a 
pauper.  Many  have  benevolence  without  resources — and  in  vain 
we  address  them.  They  may  grieve  to  deny  us,  but  they  cannot 
relieve.  When  the  woman  cried,  "Kelp,  O  king!"  he  said, 
"  Whence  should  I  help  thee  ?"  But  we  kneel  before  One,  whose 
greatness  is  unsearchable — who  is  Lord  of  all.  His  giving  a 
world  would  be  less  than  our  giving  a  crumb  of  bread.  When 
Alexander  had  bestowed  a  very  valuable  present  on  a  poor 
man,  his  modesty  would  have  declined  it.  "  It  is  too  much," 
said  he,  "  for  me  to  receive."  "  But,"  said  the  emperor,  "  it  is  not 
too  much  for  me  to  give."  God  gives  like  himself,  and  he  is  to 
be  addressed  in  character  with  himself.  We  believe  in  God,  the 
Father  Almighty,  Maker  of  heaven  and  earth.  Is  it  comfort  we 
want?  He  is  the  God  of  all  comfort.  Is  it  deliverance?  Nothing 
is  too  hard  for  the  Lord.  Is  it  renovation  ?  He  can  make  all 
things  new — He  is  able  to  do  for  us  exceeding  abundantly  above 
all  we  ask  or  think,  according  to  the  power  that  Avorketh  in  us. 

Let  us  consider  his  goodness.  Nothing  tends  to  contract  us 
more  than  a  sense  of  unworthiness.  We  ought  to  feel  this— ♦ 
but  we  ought  not  to  be  discouraged  by  it ;  since  he  is  the  God  of 
all  grace,  the  Father  of  mercies;  since  he  is  rich  in  mercy,  and 
delighteth  in  mercy.  We  are  not  to  judge  of  Him  by  a  human 
standard.  It  is  an  injury  to  us,  when  we  are  applying  to  him,  to 
think  of  the  benevolence  of  the  most  generous  of  our  fellow 
creatures — so  far  short  do  they  come  of  his  glory.  "  My  thoughts 


NOVEMBER  19.  251 

are  not  your  thaiiglils,  neither  are  your  ways  my  ways,  saith  the 
Lord.  For  as  the  heavens  are  higher  than  the  earth,  so  are  my 
ways  higher  than  your  ways,  and  my  thoughts  than  your 
thoughts."  And  the  reference  here  is  to  his  thoughts  and  ways 
of  mercy,  and  especially  pardoning  mercy. 

— Let  us  remember,  also,  the  medium  through  which  we  im- 
plore his  favors.  We  have  boldnesss  and  access  with  confidence, 
by  the  faith  of  him :  we  have  boldness  to  enter  into  the  holiest,  by 
the  blood  of  Jesus;  having  such  a  High  Priest  over  the  house  of 
God,  we  draw  near  in  full  assurance  of  faith.  In  saving  and 
glorifying  us,  through  the  Son  of  his  love,  we  do  not  ask  God  to 
deny  his  truth,  or  dishonor  his  name,  or  trample  upon  his  law — 
yea,  he  magnifies  his  law  in  doing  it.  He  declares  his  righteous- 
ness. While  he  redeems  Jacob,  he .  glorifies  himself  in  Israel : 
and  glory  to  God  in  the  highest,  is  combined  with  peace  on 
earth,  and  good  will  toward  men.  Let  us  think  of  this  :  and  ask 
and  receive,  that  our  joy  may  be  full.  Whatsoever,  said  he,  ye 
shall  ask  the  Father  in  my  name,  he  will  do  it. 

— Review,  also,  the  manner  in  which  he  has  answered  the 
prayers  of  his  people.  Has  he  ever  refused  ?  Has  he  ever  given 
sparingly  ?  Jacob  asked  for  bread  to  eat,  and  raiment  to  put  on, 
and  a  return  in  peace  to  his  father's  house  :  and,  lo  :  he  becomes 
two  bands  !  Solomon  asked  for  a  wise  and  understanding  heart : 
and  he  obtained  not  only  this,  but  life,  and  riches,  and  honor ! 
Abraham  left  off  asking  before  God  left  off  giving.  Why  did 
he  stop  at  ten  ?  Had  not  God  complied  with  every  preceding 
proposal,  without  the  least  reluctance !  But  Abraham  was 
ashamed — he  had  not  courage  to  go  on. 

— But  is  it  not  sufficient  that  he  has  commanded  it  ?  Having  h.s 
authority,  you  cannot  be  chargeable  with  presumption,  if  you  ask 
much.  Yea,  if  you  do  not,  you  will  be  guilty  of  rebellion.  How 
did  he  punish  the  guests  who  refused  the  invitation  to  the  feast, 
''  Come,  for  all  things  are  now  ready !" 

— Here  is  also  an  express  assurance— a  promise,  not  only  that 
we  shall  receive,  but  be  filled.  Open  thy  mouth  wide,  and  "  I  v;ill 
fill  it."  He  will  supply  all  our  need  from  his  riches  in  glory.  He 
will  bless  us  with  all  spiritual  blessings  in  heavenly  places  in  Christ. 

W^here  is  the  Christain  who  lives  up  to  his  duty  ?— to  his  privi- 
lege ?  For  God  not  only  answers  prayer  really,  but  proportiona- 
bly.     He  says,  "  Be  it  unto  thee  even  as  thou  wilt." 

Let  not  him,  therefore,  who  prays  rarely  and  coldly,  think  to 
succeed  like  the  frequent  and  fervent  petitioner.  Flonor  God,  and 
God  will  honor  you.  He  does  not  despise  the  day  of  small  things ; 
but  the  hand  of  the  diligent  maketh  rich." 


November  19. — "Dost  thou  believe  on  the  Son  of  God  ?" — John,  ix,  35. 

This  question  was  addressed  to  a  man  that  had  been  blind.  Some 
are  blind  by  accident,  and  some  by  disease ;  but  this  man  was 
born  blind.  He  had  never  seen  even  the  face  of  her  who  bore 
liim,  and  who,  as  she  fed  him  at  her  breast,  would  often  look  upon 
him,  and  weep  over  her  orbless  boy.     Blindness  is  always  a  suffi- 


252  NOVEMBER  19. 

cient  affliction  in  itself;  but  here  it  is  probable,  penury  was  added 
to  it.  Like  others  of  the  same  class  of  sufferers  mentioned  in  the 
Gospels,  he  seems  to  have  sat  by  the  way-side,  begging.  Many 
had  passed  him  without  notice :  but  Jesus  had  compassion  on  liim. 
Some  had  given  him  alms — which  was  all  he  implored  ;  but  Jesus 
gave  him  eyes,  and  did  for  him  beyond  all  that  he  could  ask  or  ' 
think.  The  cure  was  notorious.  The  common  people  acknow- 
ledged it ;  and  they  brought  the  man  to  the  Pharisees,  supposing 
they  would  be  equally  ready  to  confess  it  too.  But  see  how  the 
plainest  truth  can  be  perplexed  or  doubted,  when  it  comes  before 
those  whose  interest  it  is  to  deny  or  conceal  it.  First  they  admit 
the  fact ;  but  turn  it  against  our  Savior,  because  he  had  done  it  on 
the  Sabbath  day.  This  did  not  satisfy  the  people,  who  justly  re- 
marked, that,  had  he  violated  the  Sabbath  hereby,  he  would  have 
been  a  transgressor,  and  God  would  not  have  thus  honored  a  sin- 
ner. Then  they  pretend  to  question  the  fact  it?elf.  They  set 
aside  the  man's  ow'n  testimony,  and  call  in  his  parents.  His  pa- 
rents affirm  that  he  was  their  son,  and  that  he  had  been  born 
blind ;  but,  fearing  lest  they  should  be  put  out  of  the  synagogue, 
they  affect  to  be  ignorant  of  the  mode  of  his  cure.  How  stub- 
born is  truth  !  How  hard  is  it  to  suppress  evidence  !  The  attempt 
is  like  trying  to  keep  fire  under  ashes  out  in  the  wind — it  is  much 
if  some  sparks  do  not  escape.  Again  they  call  in  the  man  him- 
self; and,  after  an  artless  relation,  which  they  could  not  resist, 
and  an  invohmtary  address,  which  they  could  not  endure,  "they 
cast  him  out" — that  is,  they  drove  him  from  their  presence,  and 
excommunicated  him  as  a  member  of  the  Jewish  synagogue.  In- 
formed of  this,  Jesus  sought,  and  found  him — and  said  unto  him, 
"  Dost  thou  believe  on  the  Son  of  God  ?"' 

There  are  many  foolish  and  useless  questions  asked  by  every 
individual.  In  the  company  of  some  persons,  we  are  in  a  per- 
fect inquisition:  we  are  tortured  with  inquiries  concerning  every 
body  and  every  thing.  It  would  be  well  if  many  professors  of 
religion  were  aware  that  they  are  accountable,  not  only  for  their 
time,  but  their  tongues ;  and  would  remember  the  language  our 
Savior,  "By  thy  words  thou  shalt  be  justified,  and  by  thy  words 
thou  shalt  be  condemned."  Many  of  the  inquiries  in  the  theolo- 
gical world,  which  have  engrossed  so  much  attention,  and  injured 
so  much  temper,  have  turned  on  subjects  too  deep  to  be  fathomed, 
or  too  trifling  to  merit  regard.  AVhen  Peter,  wishing  to  know  his 
designs  concerning  John,  asked,  "Lord,  and  what  shall  this  man 
do?"  he  replied,  "What  is  that  to  thee?  Follow  thou  me."  A 
man  in  the  road  asked,  "  Lord,  are  there  few  that  shall  be  saved  ?" 
But  Jesus  "  answered  and  said  unto  them" — for  he  would  not  no- 
tice the  trifler  himself;  but  said  unto  them  that  were  about  him — 
"Strive  to  enter  in  at  the  straight  gate;  for  I  say  unto  you,  that 
many  shall  seek  to  enter  in,  and  shall  not  be  able."  If  it  be  said, 
This  was  no  answer  to  the  question  itself,  we  reply  that  it  uoa  an 
ansAver,  and  the  only  pr-ope?-  answer — an  answer,  by  way  of  re- 
buke— an  answer,  informing  iheiv,  and  informing  ns — that  "the 
secret  things  belong  unto  God;  but  things  that  are  revealed  arc 
for  us.  and  for  our  children" — and  that,  whatever  be  the  number 


NOVEMBER  19.  253 

of  the  saved,  we  may  be  included  in  it,  if  we  earnestly  and  imme- 
diately seek  It. 

But  the  question  before  us  is  founded  in  importance.  We  may 
infer  this  from  the  character  of  the  inquirer:  he  never  trifled, 
never  spoke  an  idle  word.  And  we  may  infer  it  also,  from  the 
nature  of  the  case  itself.  For  what  can  be  so  important  as  faith 
in  Christ?  It  is  the  principle  of  all  religion.  It  is  the  only  me- 
dium through  which  we  can  enjoy  the  blessings  of  the  Gospel. 
Do  wc  live  ?  We  "live  by  the  faith  of  the  Son  of  God."'  Do  we 
walk?  "We  walk  by  faith."  Do  we  stand  ?  "  By  faith  we  stand."' 
Do  we  conquer  ?  "  This  is  the  victory  that  ovcrcometh  the  world, 
even  our  faith."  There  is  no  justification  without  it,  "Being  jus- 
tified by  faith."  There  is  no  sanctification  without  it,  "Sanctified 
by  faith,  that  is  in  me."  There  is  no  consolation  without  it,  "  In 
whom,  believing,  we  rejoice  with  joy  unspeakable  and  full  of 
glory."  In  a  word,  there  is  no  salvation  without  it ;  "Believe  on 
the  Lord  Jesus  Christ,  and  thou  shalt  be  saved.  The  same  things, 
therefore,  in  the  Scripture,  which  are  ascribed  to  Christ,  are  also 
ascribed  to  faith.  The  reason  is,  because  it  is  only  by  faith  Vv'e 
can  make  use  -of  Christ,  for  all  the  purposes  which  he  is  appointed 
to  accomplish.  It  is  only  by  faith  we  can  receive  him  as  the  gift 
of  God:  enter  him,  as  the  refuge;  apply  him,  as  the  balm  of 
Gilead  ;  and  feed  upon  him  as  the  bread  of  life. 

And  unless  we  believe  on  him,  we  not  only  incur  the  greatest 
loss  we  can  incur,  but  we  contract  the  greatest  guilt  we  can  con- 
tract. We  disobey  the  express  command  of  God  ;  his  dearest 
command;  the  command  v/hich  involves  all  his  glory  in  the 
highest.  For  "This  is  his  commandment,  that  we  should  believe 
on  the  name  of  his  Son  Jesus  Christ."  We  make  him  a  liar.  We 
throw  unspeakable  contempt  tipon  his  wisdom  and  goodness.  He 
has,  at  an  infinite  expense,  provided  a  Savior,  and  brought  him 
near,  and  pressed  us  to  avail  ourselves  of  him.  And  hovr  can  we 
eontemn  God  so  much  as  by  making  light  of  it,  and  rejecting  it? 
"He  that  believeth  not  shall  be  damned."  "He  that  despised 
Moses-  law  died  without  mercy  under  two  or  three  witnesses :  of 
how  much  sorer  punishment,  suppose  ye,  shall  he  be  thought 
worthy,  who  hath  trodden  under  foot  the  Son  of  God,  and  hath 
counted  the  blood  of  the  covenant,  wherewith  he  was  sanctified, 
an  unholy  thing,  and  hath  done  despite  unto  the  Spirit  of  grace  V 

What,  then,  can  be  so  momentous  as  this  question,  "  Dost  thou 
believe  on  the  Son  of  God  ?"  And  3'et  many  never  give  it  a  serious 
thought.  They  can  live  on  year  after  year,  without  ever  once  in- 
quiring, "Am  I  a  believer,  or  an  unbeliever?"  though  their 
everlasting  all  depends  upon  it — though  now  is  the  accepted  time, 
now  is  the  day  of  salvation — though  their  breath  is  in  their  nos- 
trils, and  they  know  that  their  only  opportunity  is  as  uncertain  as 
it  is  sliort.  Oh  !  the  deceitfulness  of  sin  !  Oh  !  the  madness  of 
sinners  !  Oh  !  the  influence  of  the  god  of  this  world,  who  blind- 
cth  the  hearts  of  them  that  believe  not,  lest  the  light  of  the  glo- 
rious Gospel  of  Christ,  who  is  the  image  of  the  invisible  God, 
should  shine  unto  them. 


254 


NOVEMBER  21. 


November  20. — "Did  I  not  see  thee 
xviii,  26. 

While  within  my  garden  roving, 

And  my  senses  all  are  fnd  ; 
Rising  from  these  lov'd  attractions, 
I'm  to  nobler  subjects  led  : 

Other  Gardens 
Here,  in  musings,  oft  I  tread. 

First,  I  enter  Edeii's  garden. 
Yielding  pain,  and  profit  too : 

Adam  here,  while  sinless  standing, 
Nought  of  fear,  or  sorrow  knew : 

But  what  changes 
Did  from  his  offence  ensue  ! 

Then  with  hope  and  joy  reviving. 

To  Gethsemane  I  go ! 
And  approach,  in  that  dread  garden, 

Jesuh  bearing  all  my  wo : 
From  his  anguish 

All  my  ease  and  safety  flow. 

In  the  Garden  where  they  laid  him, 

With  the  Marys,  there  I  sit ; 
Weeping,  till  I  see  him  rising, 


in  the  garden  with  him?" — John^ 

And  embrace  his  pierced  feet : 

King  of  Terrors, 
Now  I  can  thy  frowning  meet ! 

In  the  Church,  tlie  Savior's  garden- 
Trees,  and  plants,  and  fiowers  I  see  ; 

Guarded,  wat^er'd,traiu'd,andcherish''J, 
Blooming  immortality! 

All, O  Calvary! 
All  derived  alone  from  thee. 

But,  above  all  gardens  precious, 
See  the  Heavenly  Paradise  ; 

There  the  Tree  of  Life  is  bearing; 
There  the  springs  of  glory  rise  : 

And  the  richness 
Ev'ry  want  and  wisli  supplies. 

There  the  foot  no  thorn  e'er  pierces. 
There  the  heart  ne'er  heaves  a  sigh  , 

There  in  w  hite  we  walk  with  Jesus  ; 
All  our  loved  connexions  by  • 

And,  to  reach  it, 
Tis  a  privilege  to  die  ! 


November  21. — "  NowElisha  was  fallen  sick  of  his  sickness  whereof  he 
died.  And  Joash  the  king  of  Israel  came  down  unto  hira,  and  wept  over  hia 
face,  and  said,0  my  father!  my  father!  the  chariot  of  Israel  and  the  horse- 
men thereof !"— 2  Kings,  xiii,  14. 

Elijah  was  spared  the  common  doom  of  mortality,  and  was 
taken  to  heaven  in  a  chariot  and  horses  of  fire,  without  dying.  But 
Elisha,  who  had  honored  God  so  much  longer,  goes  the  way  of  all 
the  earth.  Why  was  this  difference  ?  Even  so,  Father ;  for  so  it 
seemed  good  in  thy  sight. 

But  he  does  not  die  of  natural  infirmity.  Neither  does  he  die 
suddenly.  He  had  fallen  sick.  This  mode  of  dissolution  was  less 
desirable,  with  regard  to  comfort ;  but  it  was  more  favorable  to 
usefulness.  It  afforded  him  opportunity  for  glorifying  God,  and 
instructing  and  impressing  his  attendants.  And  "  the  chamber 
where  the  good  man  meets  his  fate,"  has  often  been  to  others,  as 
well  as  to  the  dying  individual  himself,  the  house  of  God  and  the 
gate  of  heaven.  We  are  therefore  glad  to  find  Joash,  the  king  of 
Israel,  with  EUsha  in  this  situation.  Such  a  scene  is  generally  very 
uninviting  to  persons  in  the  upper  ranks  of  life.  They  love  not, 
in  the  midst  of  flattery  and  dissipation,  to  be  reminded  of  the 
days  of  darkness.  But  "it  is  better  to  go  to  the  house  of  mourn- 
ing than  to  go  to  the  house  of  feasting;  for  that  is  the  end  of  all 
men ;  and  the  living  will  lay  it  to  his  heart.  The  heart  of  the 
wise  is  in  the  house  of  mourning ;  but  the  heart  of  fools  is  in  the 
house  of  mirth.  Sorrow  is  better  than  laughter ;  for  by  the  sad- 
ness of  the  countenance  the  heart  is  made  better,"  more  serious, 
and  more  soft. 

But  who  was  this  Joash  1  "  He  did  that  which  was  evil  in  the 
sight  of  the  Lord.  He  departed  not  from  all  the  sins  of  Jero- 
boam, the  son  of  Nebat,  who  made  Israel  sin:  but  he  walked 
therein."  Who  would  have  looked  for  such  a  man  here  ?  Yet 
see  the  trouble  he  takes.    He  does  not  send  to  inquire  after  the 


NOVEMBER  21.  255 

dying  prophet,  but  personally  visits  him.  See  his  condescension 
and  humility,  in  entering  "a  little  chamber  on  the  wall,  with  abed, 
and  a  table,  and  a  stool,  and  a  candlestick."  See  his  tenderness,  in 
hanging  over  the  expiring  saint,  and  weeping.  See  his  knowledge 
of  the  value  and  importance  of  Elisha — "  Ah !  what  shall  I  do, 
and  what  will  my  people  do,  when  thou  art  gone  ?  My  father ! 
my  father !  the  chariot  of  Israel,  and  the  horsemen  thereof!*'  How 
much  like  a  pious  man  does  Joash  now  appear  !  How  little  can 
we  judge  of  men  by  particular  conditions,  events,  and  feehngs? 
Who  has  not  had  powerful  convictions?  Who  has  not  often  ex- 
claimed. Let  me  die  the  death  of  the  righteous,  and  let  my  last 
end  be  like  his.  Who  has  not,  like  Felix,  trembled  under  the 
preaching  of  righteousness,  temperance,  and  judgment  to  come? 
Of  whom  has  it  not,  in  some  period,  been  said,  as  it  was  of  the 
young  man  in  the  Gospel,  Thou  art  not  far  from  the  kingdom 
of  God. 

— What  brings  Joash  here  now  ?  He  had  disregarded  and  de- 
spised Elisha  before.  But  Elisha  is  now  going.  "How  mercies 
brighten  as  they  take  their  flight !"  How  an  undutiful  child  prizes 
a  parent,  when  he  is  following  him  to  the  grave !  How  many  would 
listen  to  the  voice  of  the  preacher,  when  they  can  hear  him  no  morel 
Even  the  Jews,  who  so  often  would  have  stoned  Moses,  mourned 
for  him  many  days — and  sincerely  too.  Who  would  have  thought 
that  all  these  fine  impressions  would  have  worn  off?  But  Joash 
leaves  the  dying  room,  and  the  honored  prophet,  and  enters  ordi- 
nary life,  and  straightway  forgetteth  what  manner  of  man  he  was; 
enters  the  tempting  scenes  of  greatness ;  and  his  iniquities,  like 
the  wind,  take  him  away !  And  who  would  have  thought,  that 
after  the  wreck  of  all  his  worldly  substance ;  or  the  loss  of  Joseph 
and  Benjamin;  or  the  taking  away  of  the  wife  of  his  bosom  with 
a  stroke ;  or  the  awfulness  of  a  disease  that  led  him  down  to  the 
gates  of  death,  and  induced  him  to  cry.  Oh !  spare  me  a  little 
longer !  who  would  have  imagined,  that  after  such  lessons,  any 
man  could  turn  again  to  folly,  and  walk  more  eagerly  according 
to  the  course  of  this  world !  "O  Ephraim!"  says  God,  "what 
shall  I  do  unto  thee?  O  Judah !  what  shall  I  do  unto  thee  ?  for 
your  goodness  is  as  a  morning  cloud,  and  as  the  early  dew  it  goeth 
away." 

The  devotion  of  natural  men  depends  upon  external  excitements. 
They  pour  out  a  prayer  when  God's  chastening  hand  is  upon 
thom  ;  but  they  do  not  delight  themselves  in  the  Almighty— they 
do  not  always  call  upon  God.  The  summer-brook  may,  by  a 
storm,  be  swelled  into  a  flood  ;  but  having  no  permanent  source, 
it  soon  rolls  off,  and  the  bed  is  dry.  A  Christian's  devotion  may 
be  aided  by  outward  helps ;  but  it  does  not  depend  upon  them. 
His  practice  flows  from  principle :  and  he  exemplifies  the  promise, 
"  The  water  that  I  will  give  him,  shall  be  in  him  a  well  of  water, 
springing  up  into  everlasting  life."  And  "he  only  that  endureth 
to  the  end,  the  same  shall  be  saved." 

Vol.  H.  23 


256  NOVEMBER  22. 

November  22. — "  And  the  man  of  God  was  wroth  with  him,  and  said,  Thou 
shouldest  have  smitten  five  or  six  times,  then  hadst  thou  smitten  Syria  till 
thou  hadst  consumed  it;  whereas  now  thou  shalt  smite  Syria  but  thrice." — 2 
Kings,  xiii,  19. 

Elisha  was  now  on  his  dying  bed  ;  and  being  visited  by  Joash, 
the  king  of  Israel,  w^ho  was  deeply  affected  w^ith  the  interview,  he 
gave  him  two  orders,  the  one  to  shoot,  and  the  other  to  smite. 
Both  these  were  doulDtless  delivered  under  a  prophetic  impulse ; 
and,  though  they  seem  strange  to  us,  they  were  well  understood 
by  the  parties. 

— "  And  Elisha  said  unto  him,  Take  bow  and  arrows.  And  he 
took  unto  him  bow  and  arrows.  And  he  said  to  the  king  of  Is- 
rael, Put  thine  hand  upon  the  bow.  And  he  put  his  hand  upon  it, 
and  Elisha  put  his  hand  upon  the  king's  hands.  And  he  said, 
Open  the  window  eastward.  And  he  opened  it.  Then  Elisha 
said  shoot.  And  he  shot.  And  he  said.  The  arrow  of  the  Lord's 
deliverance,  and  the  arrow  of  deliverance  from  Syria;  for  thou 
shalt  smite  the  Syrians  in  Aphek,  till  thou  have  consumed  them." 
The  Romans  were  accustomed  to  declare  war  against  an  enemy 
by  shooting  an  arrow  into  their  territory.  Alexander  also  did 
this  when  he  entered  Persia.  This  order,  therefore,  was  an  inti- 
mation of  war.  Accordingly,  it  was  tiischarged  "  eastward ;"  that 
is,  toward  Syria.  But  the  man  of  God  arose  and  stood  behind 
him,  while  he  held  the  bow — and  put  his  left  hand  upon  the  king's 
left  hand,  and  his  right  hand  upon  the  king's  right  hand.  For 
what  purpose?  Elisha  w^as  the  representative  of  God,  in  whose 
name  he  now  spake  ;  and  he  thus  teaches  the  king — that  though 
he  should  use  means,  he  should  not  depend  upon  them — that  the 
excellency  of  the  power  was  not  of  the  weapons,  but  of  God — and 
that,  if  his  bow  abode  in  strength,  the  arms  of  his  hands  were  made 
strong  by  the  hands  of  the  mighty  God  of  Jacob.  It  is  therefore 
called  the  arrow  of  the  LorxVs  deliverance,  and  by  which  the 
Syrians  were  to  be  vanquished  in  Aphek. 

And  is  it  not  so  with  us  ?  When  w^e  work,  God  must  work  with 
us.  If  his  hand  be  not  with  us  for  good,  what  is  our  prudence, 
our  resolution,  our  energy !  "  Not  by  might,  nor  by  power  ;  but 
by  my  Spirit,  saith  the  Lord."  Thus  the  apostles  Avent  forth, 
preaching :  and  "  the  hand  of  the  Lord  was  with  them ;  and  many 
believed  and  turned  unto  the  Lord." 

Again,  he  said,  "  Take  the  arrows.  And  he  took  them.  And  he 
said  unto  the  king  of  Israel,  Smite  upon  the  ground.  And  he 
smote  thrice,  and  stayed.  And  the  man  of  God  was  wroth  with 
him,  and  said.  Thou  shouldest  have  smitten  five  or  six  times — then 
hadst  thou  smitten  Syria  till  thou  hadst  consumed  it ;  whereas 
now  thou  shalt  smite  Syria  but  thrice."  Joash  was  conscious  that 
the  action  was  a  sign,  or  he  could  not  have  been  blamable.  The 
action,  therefore,  betrayed  remissness,  and  lukewarmness  ;  it  was 
expressive  of  his  disposition,  and  it  indicated  the  event.  He  there- 
fore showed  that  he  was  not  willing  to  push  the  war  to  a  complete 
issue;  he  was  only  for  injuring  and  enfeebling  the  enemy  he 
might  and  ought  to  have  destroyed.    And  so  the  prophet  viewed 


N0VE3IBER  22.  257 

it.  He  saw  that  lie  was  half-hearted,  and  would  not  improve  his 
advantages.  He  should  have  resembled  David,  who  could  say, 
"  I  have  pursued  mine  enemies,  and  overtaken  them  ;  neither  did 
I  turn  again  till  they  were  consumed.  I  have  wounded  them 
that  they  are  not  able  toYise :  they  are  fallen  under  my  feet.  Then 
did  I  beat  them  small  as  the  dust  before  the  wind :  I  did  cast  them 
out  as  the  dirt  in  the  streets."  But  Joash  was  more  disposed  to 
imitate  Ahab,  who,  when  Benhadad  was  delivered  into  his  hands, 
suffered  him  to  escape,  and  to  recover  his  power  and  means  of 
annoying  again — in  consequence  of  which,  God  said,  "  Because 
thou  hast  let  go  out  of  thy  hand  a  man  whom  I  appointed  to  utter 
destruction,  therefore  thy  life  shall  go  for  his  life,  and  thy  people 
for  his  people." 

Elisha,  therefore,  was  offended  with  Joash:  And  was  it  not 
enough  in  such  a  case  to  grieve  a  man  of  God,  burning  with  holy 
zeal  for  his  cause  ?  And  is  it  not  grievous  to  God's  ministers  now, 
when  ice  are  not  strong  in  the  grace  that  is  in  Christ  Jesus  ?  We 
have  his  promises  and  invitations  :  and  we  have  the  experience  of 
his  people,  living  and  dying — all  showing  us  how  willing  he  is  to 
help,  and  to  make  us  more  than  conquerors.  But,  alas  !  we  are 
satisfied  with  little — not  in  temporal  things— where  contentment 
is  a  virtue  ;  but  in  spiritual  things — where  moderation  is  a  crime. 

Say  not,  Why,  O  why  did  not  Joash  continue  smiting  till  the  pro- 
phet said,  "  Enough?"  Are  you  not  chargeable  with  the  very  same 
ofTence '?  Are  not  you  satisfied  with  slightly  wounding  your  spirit- 
ual enemies,  instead  of  breathing  after  an  entire  victory  over 
them  ?  Are  not  you  disposed  to  live  on  a  little  corner  of  5^our  es- 
tate, when  there  remains  yet  very  much  land  to  be  possessed  ? 

— Look  at  your  desires  !  Are  they  not  formal  and  few  ?  Do  you 
hunger  and  thirst  after  righteousness  ?  Do  your  souls  break  for 
the  longings  they  have  unto  God's  judgments  at  all  times  ?  Do 
you  open  your  mouth  wide,  that  God  may  fill  it  ?  Do  you  pray, 
that,  according  to  the  riches  of  his  glory,  he  would  strengthen 
you  with  might  by  his  vSpirit  in  the  inner  man  ?  that  you  may 
know  the  love  of  Christ,  which  passeth  knowledge?  that  you 
may  be  filled  with  all  the  fullness  of  God  ? 

— Look  at  your  expectations  !  Are  they  not  few  and  faint  1  Is 
your  hope  a  lively  hope  ?  Is  it  vigorous  enough  to  counteract  the 
impressions  of  the  world  ?  Do  you  abound  in  hope  ?  Does  it  bear 
any  proportion  to  the  exceeding  great  and  precious  promises  ? 

— Look  at  your  exertions  !  Are  they  not  few  and  languid  ?  An 
occasional  retirement — a  hasty  performance  of  private  devotion 
— a  formal  service  at  the  family  altar — a  forgetful  hearing  of  the 
word — without  early  rising — without  self-denial — Avithout  taking 
up  your  cross — without  laboi^ing  for  the  meat  that  endureth  unto 
everlasting  life — without  striving  to  enter  in  at  the  straight  gate — 
\\\i\iOVi\.  fighting  the  good  fight  of  faith— and  taking  the  kingdom 
of  heaven  by  force.  O  this  vile  moderation  !  This  guilty  relaxa- 
tion !  This  smiting  thrice  only,  instead  of  going  forward,  and 
deeming  nothing  done  while  any  thing  remains  to  do! 

WTierefore,  "  giving  all  diligence,  add  to  your  faith,  virtue  ;  and 
to  virtue,  knowledge ;  and  to  knowledge,  temperance ;  and  to  teni- 


258  NOVEMBER  23. 

perance,  patience ,  and  to  patience,  godliness ;  and  to  godliness, 
brother!}''  kindness;  and  to  brotherly  kindness,  charity.  For  if 
these  things  be  in  you  and  abound,  they  make  j^ou  that  ye  shall 
neither  be  barren  nor  unfruitful  in  the  knowledge  of  our  Lord 
Jesus  Christ.  But  he  that  lacketh  these  'things  is  blind,  and  can- 
not see  afar  off,  and  hath  forgotten  that  he  was  purged  from  his 
old  sins.  Wherefore  the  rather,  brethren,  give  diligence  to  make 
your  calling  and  election  sure ;  for  if  ye  do  these  things  ye  shall 
never  fall :  for  so  an  entrance  shall  be  ministered  unto  you  abun- 
dantly into  the  everlasting  kingdom  of  our  Lord  and  Savior  Jesus 
Christ. 


November  23. — "  And  Elisha  died.  And  they  buried  him.  And  the  bands 
of  the  Moabiles  invaded  the  land  at  the  coming  in  of  the  year.  And  it  came 
to  pass,  as  they  were  burying  a  man,  tliat,  behold  they  spied  a  band  cf  men : 
and  they  cast  the  man  into  the  sepulchre  ;  and  Avhen  the  man  Mas  let  down, 
and  touched  the  bones  of  Elisha,  he  revived,  and  stood  up  on  his  feet." — 2 
Kings,  xiii,  20,  21. 

Here  we  see  the  Moabites  did  not  come  in  a  large  army,  but  in 
particular  bands,  to  pillage  and  alarm  :  and  it  shows  us  in  how  un- 
defended a  state,  at  this  period,  the  country  must  have  been.  But 
what  has  this  to  do  with  the  death  and  burial  of  Elisha  ?  The  one 
is  mentioned  in  connexion  with  the  other,  and  has  a  reference  to  the 
exclamation  the  king  made  in  his  dying  chamber,  "  O  my  father  I 
my  father!  the  chariot  of  Israel,  and  the  horseman  thereof.''  And 
see — would  the  historian  say — see  how  soon  this  began  to  be  ex- 
emplified !  Does  this  cause  seem  inadequate  to  the  rtfcct?  Who 
has  not  observed  the  importance  of  individuality  ?  When  Goliath 
came  forward  challenging,  all  the  army  of  Israel  lied.  What  a 
terror  was  Samson  to  the  Philistines !  They  conld  do  nothing  till 
they  could  get  rid  of  him.  There  are  persons  who  are  the  life, 
the  soul  of  a  party  er  a  community.  What  enterprises  for  the 
glory  of  God,  and  the  spread  of  the  Gospel,  have  originated  from 
one  Christian  !  The  death  of  a  minister  has  been  the  signal  for 
the  division  and- dispersion  of  a  congregation  raised  by  his  talents 
and  zeal.  "I  know,"  says  Paul,  "  that,  after  my  departing,  shall 
grievous  wolves  enter  in  among  you,  not  sparing  the  flock.  Also 
of  your  own  selves,  shall  men  arise,  speaking  perverse  things,  to 
draw  away  disciples  after  them." 

Wliat  is  there  pecuhar  here?  the  intimation  of  the  historian  ifj 
constantly  and  variously  held  forth  in  the  Scripture  at  large. 
There  we  see  the  regard  God  pays  to  his  people.  "Thus  saith  the 
Lord,  As  the  new  wine  is  found  in  the  cluster,  and  one  saith.  De- 
stroy it  not,  for  a  blessing  is  in  it :  so  will  I  do  for  my  servants' 
sake-s,  that  I  may  not  destroy  them  all." 

"  Oft  have  our  fathers  told,  }      "  How  well  our  God  secures  the  fold. 

»  Our  eyes  have  often  seen,  [         "  Where  his  own  sheep  have  been." 

The  ungrateful  world  despises  them.  But  how  much  do  even 
they  owe  to  the  presence  and  the  prayers  of  the  saints !  For  them 
blessings  have  been  obtained  or  continued.  They  have  withholden 
or  removed  judgments.    They  have  been  the  ''healers  of  the 


NOVEMBER  23.  259 

breach,  the  restorers  of  paths  to  dwell  in."  Shall  not  we  men 
love  them  ?  and  pray  for  their  increase? 

But  here  was  a  thing  very  accidental,  as  to  the  persons  employ- 
ed. They  were  a  funeral  party,  and  were  going  to  carry  the 
corpse  further;  but,  seeing  a  number  of  their  invaders,  and  wish- 
ing to  make  a  timely  escape,  they  hastened  to  lay  it  in  the  grave 
of  Elisha,  which  happened  to  be  at  hand.  But  how  M'onderful 
was  the  result!  "When  the  man  \vas  let  down,  and  touched  the 
bones  of  Elisha,  he  revived,  and  stood  up  on  his  feet !"  Here  the 
papists  come  (and  to  what  other  place  can  they  come  so  well  ?) 
to  find  something  to  favor  the  doctrine  of  relics.  Which  of  their 
churches  is  not  furnished  with  the  supposed  remains  of  saints? 
Some  of  these  saints,  too,  would  have  made  tolerable  demons. 
But,  allowing  them  to  have  been  real  saints— what  profit  is  there 
in  their  bones  when  they  go  down  to  the  grave  ?  The  virtue  here 
was  not  in  the  bones  of  Elisha,  but  in  the  power  of  God.  And 
what  a  stupendous  miracle  was  it !  "  Surely,  had  not  tlie  people 
been  blind  and  impenitent,  they  must  have  been  brought  to  re- 
pentance." So  we  think— but  who  said,  "  If  they  hear  not  Moses 
and  the  prophets,  neither  would  they  be  persuaded  though  one 
rose  from  the  dead  V  WTiether  there  were,  as  yet,  any  Sadducees 
ill  Israel,  we  know  not.  If  there  were,  we  here  see  a  proof  and  an 
instance  that  the  dead  can  be  reanimated — and  it  matters  not,  as 
to  the  miracle  of  the  fact,  whether  it  took  place  two  days  after 
death,  or  two  thousand  3'ears.  Grod  alone  could  have  done  it.  And 
why  should  it  be  thought  a  thing  incredible  that  God  should  raise 
the  dead  ?  His  power  is  Almighty  :  and  we  see  what  changes  and 
revivals  it  is  continually  producing  in  nature.  But,  with  us  the 
subject  admits  of  no  doubt.  We  believe  (the  Lord  prepare  us 
for  it !)  "  that  there  will  be  a  resurrection  of  the  dead,  both  of  the 
just  and  unjust." 

The  fathers— where  are  they '?  and  the  prophets— do  they  live 
for  ever  ?  No.  The  dearest,  the  greatest,  the  most  useful,  of  his 
servants,  die.  But  "  precious  in  the  sight  of  the  Lord,  is  the  death 
of  his  saints."  We  are  losers ;  but  to^hem,  to  die  is  gain.  They 
are  privileged  in  it.  They  are  privileged  by  it.  And  it  is  desira- 
ble to  be  near  them,  living,  dying  and  dead ;  in  time,  and  in  eter- 
nity. "  Gather  not  my  soul  with  sinners."  I  would  "  take  hold 
of  the  skirt  of  him  that  is  a  Jew,  saying,  I  will  go  with  you,  for 
I  have  heard  that  God  is  v/ith  you" — "  Entreat  me  not  to  leave 
thee,  or  to  return  from  follov/ing  after  thee:  for  whither  thou 
goest,  I  will  go,  and  where  thou  lodgest.  I  will  lodge ;  thy  people 
shall  be  my  people,  and  thy  God  my  God.  Where  thou  diest  will 
I  die,  and  there  will  I  be  buried  ;  the  Lord  do  so  to  me,  and  more 
also,  if  aught  but  death  part  thee  and  me." 

God  can  honor  his  servants,  not  only  before  they  are  in  their 
graves,  but  after  they  are  in  them.  The  memory  of  the  just  is 
blesssd,  and  useful,  too.  Yes,  you  may  be  the  means  of  awaken- 
ing and  enlivening  persons  after  your  death — not  by  quickening 
their  mortal  bodies  ;  but  their  souls  which  were  dead  in  trespasses 
and  sins ;  not  by  your  bones,  but  by  your  examples,  which  shall 
still  operate  ;  by  your  instructions,  which   shall  still  speak — by 


260  NOVEMBER  24. 

the  prayers  you  offered  ;  by  the  books  you  gave ;  by  the  minister 
you  educated ;  by  the  place  of  worship  you  built,  while  you  were 
yet  living. 

— Every  thing  should  lead  us  to  the  Savior.  How  much  any 
of  the  Jews,  of  this  time,  knew  of  the  Messiah,  we  cannot  ascer- 
tain. But  we  know,  that  because  he  died,  we  shall  live — we  know, 
that  if  we  are  planted  together  in  the  likeness  of  his  death,  we 
shall  be  also  in  the  likeness  of  his  resurrection.  He  made  the 
grave  his  own,  by  residence  and  consecration — Behold  the  place 
where  the  Lord  lay !  Into  this  grave  we  must  descend — but  we 
shall  arise  from  it,  not  only  living,  but  immortal :  not.  like  this 
man,  to  die  again,  but  to  die  no  more ;  death  having  no  more  do- 
minion over  us.  "  Thy  dead  men  shall  live;  together  with  my 
dead  body  shall  they  rise.  Awake  and  sing,  ye  that  dwell  in  dust ; 
for  thy  dew  is  as  the  dew  of  herbs,  and  the  earth  shall  cast  out  the 
dead." 


NoVEMCKR  24.-^"  The  righteous  shall  flourish." — Psalm  xcii,  12» 

Prosperity  in  the  divine  life  is  the  Christian's  duty — and  there- 
fore he  is  commanded  to  grow  in  grace,  and  in  the  knowledge  of 
our  Lord  and  Savior.  It  is  his  desire-^and  hence  he  prays, 
Strengthen,  O  God,  that  which  thou  hast  wrought  for  us.  It  is  his 
privilege— and  thus  it  is  provided  for,  and  secured  by  Divine  pro- 
mise— "  The  righteous  shall  hold  on  his  way,  and  he  that  hath 
clean  hands  shall  wax  stronger  and  stronger."  Thus  David  here 
tells  us,  that  "  the  righteous  shall  flourish."    And  he  tells  us — 

How  he  shall  flourish — "  He  shall  flourish  like  the  palm  tree: 
he  shall  grow  like  a  cedar  in  Lebanon."  Of  the  wicked  he  had 
said  just  before,  "  When  the  wicked  spring  as  the  grass,  and  when 
all  the  workers  of  iniquity  do  flourish  ;  it  is  that  they  shall  be 
destroyed  for  ever."  They  flourish  as  the  fii'i-ass,  which  to-day  is, 
and  to-morrow  is  cast  into  the  oven.  What  a  contrast  with  the 
worthlessness,  the  vveakness,  transitoriness,  and  destiny  of  grass, 
in  a  warm  country  too — are  the  palm  tree,  and  the  cedar  in  Leba- 
non !  They  are  evergreens.  How  beautifully,  how  firmly,  how 
largely  they  grow  !  How  strong  and  lofty  is  the  cedar  I  How  up- 
right, and  majestic,  and  tall,  the  palm  tree— The  palm  also  bears 
fruit — dates,  like  bunches  of  grapes.  It  sometimes  yields  a  hun- 
dred weight  at  once. 

He  tells  us  lohere  he  shall  flourish—"  Those  that  be  planted  i*: 
the  house  of  the  Lord  shall  flourish  in  the  courts  of  our  Gsd.'* 
The  allusion  is  striking.  It  compares  theliouse  of  God  to  a  gar- 
den, or  fine  well-watered  soil,  favorable  to  the  life,  and  verdure 
and  fertility,  of  the  trees  fixed  there.  The  reason  is,  that  in  the 
sanctuary  we  have  the  communion  of  saints.  There  our  fellow- 
ship is  with  the  Father,  and  with  his  Son  Jesus  Christ.  Tlicre 
are  dispensed  the  ordinances  of  religion,  and  the  word  of  truth. 
T}iere  God  commandeth  the  blessing,  even  life  for  evermore. 
"  Blessed  is  the  man  that  heareth  me,  watching  daily  at  my  gates, 
waiting  at  the  posts  of  my  doors."  They  that  wait  upon  the 
Lord  renew  their  strength.     Hence,  from  "their  own  experience, 


NOVEMBER  25.  261 

as  well  from  the  word  of  promise,  they  are  increasingly  induced  to 
say  with  David—"  I  will  dwell  in  the  house  of  the  Lord  for  ever." 
He  also  tells  us  when  he  shall  flourish—"  They  shall  still  bring 
forth  fruit  in  old  age."  This  is  to  show  the  permanency  of  their 
principles — and  to  distinguish  them  from  natural  productions — 

'  The  plants  of  grace  shall  ever  live  ;  I      "  Time,  that  doth  all  things  else  impair, 

'  Nature  decajs,  but  grace  must  thrive :     |      "  Still  makes  them  flourish  strong  and  fair." 

The  believer  does  not  escape  all  the  effects  of  years.  The  eye 
may  grow  dim ;  the  ear  become  dull  of  hearing.  But  as  the  out- 
ward man  perisheth,  the  inward  man  is  renewed  day  by  day. 
The  young  Christian  is  lovely,  like  a  tree  in  the  blossoms  of 
spring :  the  aged  Christian  is  valuable,  like  a  tree  in  autumn 
bending  with  ripe  fruit.  We  therefore  look  for  something  supe- 
rior in  old  disciples.  More  deadness  to  the  world,  the  vanity  of 
which  they  have  had  more  opportunities  to  see— more  meekness 
of  wisdom — more  disposition  to  make  sacrifices  for  the  sake  of 
peace — more  maturity  of  judgment  in  divine  things — more  confi- 
dence in  God — more  riclmess  of  experience. 

He  also  tells  us  lohy  he  shall  flourish—"  They  shall  be  fat  and 
flourishing,  to  show  that  the  Lord  is  upright."  We  might  ra- 
ther have  supposed,  that  it  was  necessary  to  show  that  Ihey  were 
upright.  But,  by  the  grace  of  God  they  are  what  they  are — not 
they,  but  the  grace  of  God  which  is  in  them.  From  him  is  their 
fruit  found.  Their  preservation  and  fertility,  therefore,  are  to  the 
pi  aise  and  glory  of  God  :  and  as  what  he  does  for  them,  he  had 
engaged  to  do  ;  it  displays  his  truth,  as  well  as  his  mercy,  and 
proves  that  he  is  upright.  This  cleaving  also  to  him  with  purpose 
of  heart,  and  not  turning  away  from  him,  whatever  temptations 
the  world  presents — shows  that  they  had  found  him  to  be,  what 
he  had  given  himself  out  to  be,  and  what  they  had  taken  him  to 
be.  Had  he  deceived  or  disappointed  them,  they  would  have  for- 
saken him.  But  he  has  always  dealt  well  with  them — he  has  sur- 
passed their  hopes.  They  therefore  love  their  Master  and  his 
work— and  are  willing  to  follow  him  to  prison  or  to  death — to 
show  that  he  is  upright. 

David,  therefore,  attests  this  from  his  own  experience — "  Let 
every  one  speak  as  he  finds.  I  cannot  but  magnify  his  name ;  and 
recommend  him  to  those  who  want  a  dependence  that  will  not, 
cannot,  give  way.  I  have  tried  him ;  and  tried  him  much,  and 
long.  I  never  served  him  for  nought.  I  never  called  upon  him  in 
vain.  I  never  trusted  in  him  and  was  confounded — He  is  my  rock, 

AND  THERE  IS  NO  UNRIGHTEOUSNESS  IN  HIM." 


November  25.—"  Dost  thou  believe  on  the  Son  of  God?"— John,  ix,  35. 

The  question  concerns  us,  as  well  as  the  man  who  had  been  re- 
stored to  sight.  And  it  admits  of  solution.  Indeed,  the  inquiry 
would  be  absurd  if  an  answer  were  impossible.  Some  very  mistaken 
notions  are  entertained  of  divine  influence.  One  thing  is  unde- 
niable. The  grace  of  God,  in  renewing  us,  engages  and  employs 
us :  so  that  we  are  not  like  wood  and  stone,  under  the  operation  of 
the  saw  and  the  chisel,  merely  passive,  insensible,unconscious.  God 
does  not  work  upon  us,  but  in  us  3  and  in  us,io  wilt  and  to  do  of  hii 


262  NOVEMBER  25, 

good  pleasure.  He  is  the  author  of  repentance,  by  enabling  t(s  to  ex- 
ercise repentance.  And  cannot  a  man  know  whether  he  repents  of 
any  course  or  action  in  which  he  has  been  engaged  ?  He  is  the 
giver  of  faith,  as  he  teaches  and  aids  us  to  believe.  This  faith, 
therefore,  does  not  act  in  us  like  a  charm ;  nor  is  it  a  mysterious, 
unintelligible  thing,  of  which  we  can  give  no  account.  We  are 
always  to  be  ready  to  give  a  reason  of  the  hope  that  is  in  us. 

How  then  is  an  answer  to  be  returned  ?  Let  us  away  with  acci- 
dental occurrences,  and  dreams,  and  sudden  impulses,  and  repair 
to  the  Scriptures  at  once ;  and,  by  their  decisions,  examine  our- 
selves, whether  we  be  in  the  faith,  and  prove  our  own  selves.  Three 
evidences  may  be  adduced  of  our  believing  on  the  Son  of  God. 
First.  Much  anxiousness  and  uneasiness  concerning  it,  in  distinc- 
tion from  the  temper  of  those  who  can  readily  and  easily  take  it 
for  granted.  This  is  not  the  disposition  of  awakened  souls :  they 
find  how  hard  it  is  to  abound  and  rejoice  in  hope.  This  results 
from  the  importance  and  dearness  of  the  object.  It  is  not  true, 
as  it  is  often  said,  that  it  is  easy  to  believe  what  we  wish.  Yea,  in 
proportion  as  we  love  and  value  a  thing,  we  become  the  more 
apprehensive,  and  require  every  kind  of  proof  and  assurance  con- 
cerning its  safety.  And  here  the  case  is  interesting  and  beyond  all 
comparison.  It  is  to  ascertain  my  claims  to  everlasting  life !  What 
if  I  should  be  mistaken !  And  my  heart  is  deceitful  above  all 
things,  as  well  as  desperately  wicked!  And  I  learn,  from  the 
word  of  truth,  that  many  are  imposed  upon  to  their  remediless 
ruin !  And  what  if  I  am  informed,  but  not  enlightened  !  con- 
vinced, but  not  converted  !  almost,  but  not  altogether  a  Christian ! 
No  v/onder,  in  such  a  case,  solicitudes  often  revive ;  and  the  prayer 
be  daily  made — "  Say  unto  my  soul,  I  am  thy  salvation."  Let  me 
yiot  be  ashamed  of  my  hope.  These  doubts  and  fears  are  a  token 
for  good,  and  may  be  compared  to  smoke,  which  indeed  is  not 
fire,  but  proves  its  existence ;  and  is  never  found  where  it  is  not. 

Secondly.  The  estimation  in  which  we  hold  the  Savior.  Hence, 
says  the  apostle,  "  To  you,  therefore,  that  believe,  he  is  precious." 
He  does  not  say  how  precious — this  would  have  been  impossible. 
But  faith  makes  him  more  precious  to  the  soul  than  sight  is  to  the 
eye,  or  melody  to  the  ear,  or  food  to  the  hungrj",  or  health  and  life 
to  the  sick  and  the  dying.  Oh !  says  the  believer,  when  I  see 
him,  as  he  is  revealed  in  the  word;  Mhen  I  see  in  him  all  I  want ; 
when  I  see  how  he  becomes  my  Savior ;  that,  when  he  was  rich, 
lor  my  sake  he  became  poor;  and  died,  that  I  might  live ;  when  I 
know  that  he  is  remembering  me  still,  now  he  is  come  into  his 
kingdom,  appearing  in  the  presence  of  God  for  me ;  and  mak/ngall 
things  to  work  together  for  my  good,  how  can  I  but  exclaim.  Thou 
art  fairer  than  the  children  of  men  I  His  name  must  be  as  oint- 
ment poured  forth — His  cause  must  lie  near  my  heart— I  must 
dedicate  myself  to  his  service.  I  must  hourly  ask.  Lord,  what 
wilt  thou  have  me  to  do  ? 

«  My  God !  and  can  an  humble  cliild,  [  "  Imposeible— for  tliy  own  hands 

"  That  loves  thee  with  a  flame  so  high,  |      "  Have  tied  my  heart  so  fast  to  thee  - 

**  Be  ever  from  thy  face  exiled,  j  "  And,  in  thy  Book  the  promise  stands— 

"  Without  the  pity  of  tliine  eye  ?  |      "  That  where  thou  art, thy  friends  must  be.*" 


NOVEMBER  26.  263 

Thirdly.  A  life  of  obedience.  Without  this,  an  Orthodox 
creed,  clear  knowledge,  high  confidence,  much  tallying  of  divine 
things,  great  zeal  for  a  party,  will  all  in  vain  be  called  in  to  de- 
nominate you  believers  in  Christ.  Nothing  can  be  more  certain, 
than  that  as  a  man  is  not  wise  who  calls  himself  so,  while  all  his  con- 
duct proclaiitis  him  a  fool ;  and  as  he  is  not  a  benefactor  who  never 
gives — unless,  indeed,  words,  so  he  is  not  a  believer  who  thinks 
and  professes  himself  to  be  such,  but  he  who  acts  and  lives  as  such. 
We  read  of  the  work  of  faith.  Where  is  this  ?  By  faith  Noah 
built  an  ark.  By  faith  Abraham  left  his  own  country,  and  his 
father's  house.  Read  the  eleventh  chapter  of  the  Eoistle  to  the 
Hebrews,  and  see  whether  faith  is  a  mere  notion,  or  a  vital  prmci- 
ple.  "  As  the  body  without  the  spirit  is  dead,  so  faith  without 
works  is  dead  also."  "  What  doth  it  profit,  my  brethren,  though 
a  man  say  he  hath  faith,  and  hath  not  works  ?  Can  such  faith 
save  him  ?"  Therefore,  says  James,  "  Show  me  thy  faith  with- 
out thy  works" — show  me  a  sun  that  never  shines;  a  fire  that 
never  burns;  a  fountain  that  never  flows,  "and  1  will  show  thee 
ray  faith  by  my  works."  I  will  show  thee  the  spring  in  the  streams: 
the  cause,  in  the  effects;  the  principle,  in  the  practice.  Though 
faith  can  alone  justify  the  soul :  works  can  alone  justify  faith,  and 
prove  it  to  be  of  the  operation  of  God. 


NovEJiBER  26. — "3Ij  people — have  forgotten  their  restiag  place." — Jere 
miah,  1,  6. 

God  has  provided  every  creature  he  has  made  with  some  con- 
venient good,  in  the  possession  of  which  it  reposes.  Natural  bo- 
dies have  their  proper  places,  toward  which  they  arc  carried,  and 
declare,  by  resting  in  them,  that  they  are  where  they  ought  to  be. 
Sensitive  beings  are  led  toward  sensitive,  and  animal  beings  to- 
ward animal  indulgence,  as  agreeable  to  their  nature;  and  they 
look  no  farther.  But  God  himself  is  the  resting  place  of  man : 
and  it  has  justly  been  remarked,  that  herein  lies  man's  excellency, 
that  he  alone,  of  all  creatures  in  this  lower  world,  was  made  capa- 
ble of  communion  with  his  Maker,  and  designed  for  it ;  and  being 
designed  for  it,  and  made  capable  of  it,  he  is  necessaril}''  unsatis 
fied  and  restless  without  it.  For  though  he  has  been  turned  away 
from  God  by  sin,  he  retains  the  same  natural  relation  to  God  as 
his  end,  so  that  he  can  enjoy  no  true  repose  till  he  meets  with 
God  again.  He  feels  not  only  sentiments  of  misery,  but  of  gran- 
deur: and  whatever  may  be  employed  to  quiet  and  content  him, 
will  be  found  perfectly  inadequate ;  and  from  every  fruitless  expe- 
riment to  supply  the  cravings  of  a  fallen,  yet  immortal  mind,  he 
will  ever  be  asking,  "  Who  will  show  us  any  good  ?" 

There  was  a  time  when  '•  the  people  of  God"  themselves  at- 
tempted to  live  without  him  in  the  world.  But  they  were  dead 
while  they  lived.  They  were  strangers  to  every  thing  like  satis- 
faction, till  they  happily  inquired,  "AVhere  is  God  my  Maker, 
who  giveth  songs  in  the  night  ?"  But  since  they  sought  and  found 
him,  they  have  been  able  to  make  their  boast  in  the  Lord.  "  Tlie 
Lord  is  my  portion,  saith  mv  soul :  therefore  will  I  hope  in  him." 
"    23* 


264  NOVEMBER  26. 

"  Tliou  slialt  guide  me  with  thy  counsel,  and  afterward  receive  me 
to  glory.  Whom  have  I  in  heaven  but  thee?  and  there  is  none 
upon  earth  that  I  desire  besides  thee.  My  flesh  and  my  heart 
faileth:  but  God  is  the  strength  of  my  heart,  and  my  portion  for 
ever.'"  jHe,  therefore,  is  '-'■  their  resting-place,"  actually,  and  by 
conviction,  and  choice,  and  enjoyment.  And  what  a  resting  place 
is  He !  There  is  no  repose  like  that  \vhich  we  possess  in  Him.  It 
is  a  peace  that  passeth  all  understanding.  How  then  can  it  be 
described !  Who  can  express  the  blessedness  of  viewing  him  as 
our  own  God,  in  the  covenant  of  his  dear  Son,  ready  to  pardon, 
able  to  enlighten,  to  renew,  to  support,  to  defend — presiding  over  all 
our  affairs,  and  making  the  most  adverse  events  conduce  to  our  wel- 
fare ;  and  promising,  on  oath,  that  his  grace  shall  be  sufficient  for  us, 
and  that  he  will  supply  all  owx  need  from  his  richness  in  glory,  by 
Christ  Jesus !  All  we  can'  do  is  to  invite  others  to  come,  and 
learn  (it  is  the  only  way  to  know)  by  experience.  "  O  taste  and 
see  that  the  Lord  is  good !  Blessed  is  the  man  that  trusteth  in 
him."  Incomparable  as  this  resting-place  is,  it  is  equally  secure 
and  durable.  Nothing  can  destroy :  nothing  can  injure ;  nothing 
can  invade  it.  We  live  in  the  midst  of  uncertainty  and  change  j 
but  the  Lord  changes  not.  There  is,  therefore,  somethmg  sure, 
something  lasting.  It  is  that  very  one  thing,  O  Christian !  upon 
which  thou  hast  laid  all  thy  hope,  and  from  which  thou  drawest 
all  thy  comfort.  The  eternal  God  is  thy  refuge  j  and  underneath 
are  the  everlasting  arms. 

— And  yet  they  are  charged  \Y\\h  forget  Ling  their  resting  place. 
The  charge  cannot  be  taken  without  limitation.  As  fainting  is 
not  death,  and  as  backsliding  is  not  apostacy,  so  this  forgetfulness 
is  not  constant  and  total.  But,  alas !  it  cannot  be  denied  that  it  is 
occasional  and  partial.  Our  ingratitude  shows  it.  This  is  at 
once  the  effect  and  the  proof  of  our  forgetfulness  of  God,  and  is 
therefore  expressed  by  it.  "Thou  hast  forgotten  the  God  that 
formed  thee." 

It  sometimes  appears  with  regard  to  the  means  of  grace.  In 
proportion  as  we  feel  our  need  of  Him^  we  shall  value  them^  be- 
cause it  is  in  these  that  God  is  to  be  found  and  enjoyed.  Hence  if 
is  said  "Draw  nigh  to  God,  and  he  will  draw  nigh  to  you."  But 
we  may  read  the  scriptures  less  than  we  did,  and  be  less  alone 
and  less  regardful  of  the  Sabbath,  and  suffer  excuse  to  keep  u? 
from  the  sanctuary  that  once  would  have  had  no  influence  over  us 

It  shows  itself  in  our  looking  to  ourselves  for  what  we  want, 
when  in  the  Lord  we  have  righteousness  and  strength,  and  from 
him  is  our  fruit  found. 

We  betray  it  in  our  creature  dependence.  Instead  of  commit- 
ting our  way  unto  the  Lord,  and  waiting  patiently  for  him,  we 
"weary  ourselves  for  very  vanity,  in  ruiming  from  creature  to  crea- 
ture for  help;  and  learn,  by  our  folly  and  suffering,  that  our 
strength  is  to  sit  still.  "  In  returning  and  rest  shall  ye  be  saved 
in  quietness  and  in  confidence  shall  be  your  strength."  And  do 
we  not  forget  Kim  when  we  faint  in  the  day  of  adversity  ?  "  Oh  !" 
says  one.  "  if  such  a  comfort  was  removed,  mine  eye  would  no 
more  see  good."     " Oh '"  says  another,  "my  loss  is  irreparable j 


NOVEMBER  27.  265 

my  wound  is  incurable."  We  do  not  wish  you  to  be  insensible, 
or  to  undervalue  your  deprivations;  but  is  it  a  lamp,  or  the  sun,  of 
which  you  have  been  deprived?  David,  in  the  desolations  of 
Ziklag,  did  not  forget  his  resting  place.  "  Then  David  encouraged 
liimself  in  the  Lord  his  God." 

Our  regard  to  the  world  will  also  show  our  regard  to  God.  We 
forget  him,  just  in  proportion  as  the  world  strikes  and  allures  us; 
in  sight  of  Him,  it  can  do  nothing  with  us.  But  where  is  the 
spring,  when  we  stoop  to  the  puddle  ?  Are  not  the  consolations 
of  God  small  with  us,  when  we  repair  to  worldly  attractions  and 
delights?  But  the  charge  is  too  obvious  to  require  proof;  and 
every  Christian  will  readily  confess, 

"  Prone  to  wander,  Lord,  I  feel  it; 
"  Prone  to  leave  the  God  I  love." 

But  how  humiliating  is  the  fact!  And  how  wonderful  too! 
"  Can  a  maid  forget  her  ornaments,  or  a  bride  her  attire  ?  Yet 
my  people  have  forgotten  me  days  without  number,"  "  who  am 
their  beauty,  their  glory,  all  their  salvation,  and  all  their  desire." 
How  little  would  they  themselves  have  supposed  this  possible, 
when  they  first  returned  to  him,  from  darkness  to  light ;  from 
bondage  to  liberty :  from  a  wilderness  to  the  garden  of  the  Lord  1 
"Thus  saith  the  Lord,  I  remember  thee,  the  kindness  of  thy 
youth,  the  love  of  thine  espousals,  when  thou  wentest  after  me  in 
the  wilderness,  in  a  land  that  was  not  sown."  And  still,  after  re- 
newed manifestations,  and  under  lively  impressions,  they  are  often 
ready  to  think  they  never  can  be  the  same  dull  and  ungrateful 
creatures  they  have  often  been. 

"  Wlien  my  forgetful  soul  renews  1  "  Wretch  that  I  am  to  wander  thus, 

"  The  savor  of  thy  grace,  |          "  In  chase  of  false  delight ! 

"  My  heart  presumes  I  cannot  lose  "  Let  me  be  fasten'd  to  thy  cross, 

"  The  relish  all  my  days."  |          "  Rather  than  lose  the  sight ! 

"  But  ere  one  fleeting  hour  is  past,  "  Make  haste,  my  days,  to  reach  the  goal, 

"  The  flattering  world  employs  |  "  And  bring  iJiy  soul  to  rest 

**  Some  sensual  bait  to  seize  my  taste,  1  "  On  the  dear  centre  of  my  soal — 

"And  to  pollute  my  joys."  |  "  My  God,  my  Savior's  breast." 


November 27. — "Faith  and  love  which  is  in  Christ  Jesus." — 1  Tim.  i,  14 
These  two  are  often  spoken  of  in  the  Scriptures.  And,  if  we 
observe  the  passages  in  which  they  occur,  and  especially  the 
words  of  the  apostle  John,  "  This  is  his  commandment,  that  we 
believe  on  the  name  of  his  Son — and  love  one  another,  we  shall 
see,  that  the  first  regards  Christ,  and  the  second,  our  brethren. 

But  let  us  remark  their  order.  Faith  is  placed  before  love^ 
and  this  is  the  case  without  any  exception,  v/henever  they  are 
coupled  together  by  the  sacred  writers.  And  there  is  reason  for 
it.  The  order  of  the  words  is  the  order  of  the  things.  Faith 
precedes  all  true  obedience.  It  necessarily  goes  before  repentance. 
I  cannot  grieve  for  what  I  have  doiie  amiss,  unless  I  believe  I 
have  done  wrong  :  and  I  cannot  sorrow  after  a  godly  sort,  unless 
I  look  on  him  whom  I  have  pierced,  and  mourn  for  him.  Faith  is 
a  radical  principle.  It  is  the  root  of  the  tree  ;  and  all  the  rest  is 
branch,  blossom,  and  fruit.    It  is  the  spring  from  which  every 


266  NOVEMBER  27. 

thing  else  in  religion  flows,  as  a  stream.  Love  does  not  produce 
faith,  but  faith,  love. 

Yet  there  is  a  connexion  between  them ;  and  their  union  is  also 
as  invariably  expressed  as  their  order.  In  truth,  they  are  insepa- 
rable. Is  it  conceivable,  that  when  such  a  scheme  as  Christianity 
gets  into  the  soul,  it  can  lie  there  dead,  or  even  asleep  ?  Is  it  not 
compared  to  a  well  of  water,  springing  up  into  everlasting  life  ? 
to  a  fire,  that  converts  every  thing  combustible  into  its  own  na- 
ture ?  to  leaven  hid  in  meal,  that  leavens  the  whole  lump  ?  Ob- 
serve all  the  believers,  who,  in  the  Scripture,  encompass  us  as  a 
great  cloud  of  witnesses.  Was  their  faith  a  notion  ?  a  profession, 
a  form  of  godliness  without  the  power  ?  Could  such  faith  have 
saved  them  ?  True  faith  overcomes  the  world.  It  purifies  the 
heart.  And  it  works  by  love — not  exclusively  indeed.  It  works 
by  hatred,  when  it  regards  sin;  and  by  fear  when  it  regards 
danger — So  Noah,  by  faith,  being  warned  of  God,  was  moved  with 
fear.  But  love  is  the  disposition  the  Gospel  peculiarly  requires. 
It  is  the  end  of  the  commandment,  out  of  a  pure  heart,  and  a  good 
conscience,  and  faith  unfeigned.  It  also  is  pre-eminently  suited 
to  produce  it.  What  is  God  ?  God  is  love.  From  what  princi- 
ple did  he  act  in  our  salvation?  God  so  loved  the  world  that  he 
gave  his  only  begotten  Son,  that  whosoever  believeth  on  him  should 
not  perish,  but  have  everlasting  life.  And  if  God  so  loved  us,  we 
ought  also  to  love  one  another.  What  do  we  see  in  the  life  and 
death  of  the  Savior,  but  Divine  compassion  embodied  ?  a  love  that 
passeth  knowledge  ?  And  what  is  the  inference  ?  "  Be  ye  there- 
fore followers  of  God,  as  dear  children;  and  walk  in  love,  as 
Christ  also  hath  loved  us,  and  hath  given  himself  for  us,  an  offer- 
ing and  a  sacrifice  to  God,  for  a  sweet-smelling  savor." 

Let  us  not  pass  over  this.  Some  people's  faith  seems  to  \vork 
by  selfishness,  censoriousness,  wrath,  malice,  and  all  uncharitable- 
ness.  But  we  have  no  reason  to  conclude  that  we  have  "the 
faith  of  God's  elect,"  unless,  "  as  the  elect  of  God,  holy  and  be- 
loved, we  put  on  bowels  of  mercies,  kindness,  humbleness  of  mind, 
long-suffering,  forbearing  one  another,  and  forgiving  one  another, 
if  any  man  have  a  quarrel  against  any:  even  as  Christ  forgave 
you,  so  also  do  ye." 

It  is  lamentable  to  think,  how  many  of  our  fellow  creatures  are 
destitute  of  these  graces.  Art  thou,  O  my  soul !  a  stranger  to  the 
influence  of  this  faith  and  love  ?  Let  me  remember  that  they  are 
infinitely  important  and  indispensable.  "  He  that  bolieveth  on 
the  Son  hath  everlasting  life  :  and  he  that  believeth  not  the  Son 
shall  not  see  life  ;  but  the  wrath  of  God  abideth  on  him. '  "  We 
know  that  we  have  passed  from  death  unto  life,  because  we  love 
the  brethren.     He  that  loveth  not  his  brother  abideth  in  death." 

But  shall  I  be  satisfied  with  the  reality  of  this  faith  and  love, 
regardless  of  the  degree?  How  desirable — how  necessary — how 
attainable,  is  more  of  their  vital  prevalency  I  O  let  me  resemble 
the  Thessalonians ;  of  whom  the  apostle  could  say,  "  We  are 
bound  to  thank  God  always  for  you,  brethren,  as  it  is  meet,  be- 
cause that  your  faith  groweth  exceedingly,  and  charity  of  every 
one  of  you  ail  toward  each  other  aboundeth." 


NOVEMBER  28.  267 

November  28.—"  Be  thou  in  the  fear  of  the  Lord  all  the  day  long."— Pro- 
verbs, xxiii,  17. 

The  mistake  of  many  persons  is,  that  tliey  view  religion  as 
something  separate  from  common  life,  and  which  can  hardly  be 
made  to  agree  with  it.  But  we  are  to  render  every  thing,  not  only 
consistent  with  godliness,  but  even  a  part  of  it.  If  Gains  was  to 
bring  friends  on  their  way,  it  was  to  be  done  so  as  to  render  it  not 
only  an  act  of  civility,  but  of  piety.  It  was  to  be  done  "  after  a 
godly  sort."  "  On  Thee,"  says  David,  "  do  I  wait  all  the  day." 
And  Solomon  enjoins  us  to  be  "  in  the  fear  of  the  Lord  all  the  day 
long."  The  day,  here,  is  to  be  taken,  not  abstractedly,  as  a  mere 
period  of  duration,  but  in  reference  to  its  concerns.  There  are 
several  things,  into  contact  with  which  we  may  expect  to  come 
every  day.  Let  us  see  how  the  fear  of  the  Lord  will  influence  us, 
with  regard  to  each  of  them. 

First.  It  will  influence  us  as  to  the  devotions  of  the  day.  If 
there  be  an  opportunity  of  repairing  to  the  house  of  God,  and 
hearing  his  word,  it  will  dispose  us  to  avail  ourselves  of  it,  and  so 
to  regulate  our  affairs  as  to  be  able  to  attend.  It  will  produce 
morning  and  evening  worship  at  the  family  altar.  It  will  also 
lead  us  to  enter  our  closets.  The  principle,  also,  will  not  only 
excite  us  to  the  performance  of  devotion,  but  aid  us  in  it — throw- 
ing off*  mere  formality,  or  causing  us  to  mourn  over  our  want  of 
spirituality  and  life. 

Secondly.  It  will  influence  us  as  to  the  business  of  the  day. 
It  will  require  us  to  have  some  profession  or  calling  in  which  we 
are  to  be  employed ;  and  in  this  it  will  induce  us  to  be  diligent. 
An  idle  man  cannot  be  under  the  power  of  religion,  and  lies  open 
to  temptation.  It  will  also  make  us  conscientious ;  governing  our- 
selves by  the  fair  rules  of  trade;  not  having  divers  weights  and 
measures,  or  different  kinds  of  goods  and  prices  for  friends  and 
strangers,  the  knowing  or  the  ignorant.  It  will  allow  us  to  aim 
at  lawful  advantage,  but  it  will  regulate  and  moderate  our  desire 
of  gain.  It  will  make  us  content  with  subsistence  and  compe- 
tency, without  wealth  and  independence :  "  He  that  maketh  haste 
to  be  rich  shall  not  be  innocent."  It  will  make  us  feel  our  re- 
liance upon  God  for  his  blessing,  without  which  we  may  rise 
early,  and  sit  up  late,  and  eat  the  bread  of  sorrows.  Upon  the 
same  principle  it  will  make  us  grateful  for  success,  and  keep  us 
from  burning  mcense  to  our  own  net,  and  sacrificing  to  our 
own  drag. 

Thirdly.  It  will  influence  us  as  to  the  relaxations  of  the  day. 
These  we  need.  Who  could  bear  unceasing,  unbending  drudgery? 
The  machine  would  soon  be  worn  out  by  perpetual  friction.  All 
indulgencies  are  not  innocent.  We  shall,  therefore,  avoid  those 
that  would  stain  the  mind,  and  wound  the  conscience,  and  unfit 
us  for  prayer.  We  shall  shun  expensive  entertainments ;  the  most 
agreeable  and  useful  recreations  are  the  cheapest ;  and  who  can 
ever  be  at  a  loss  for  these,  if  they  will  follow  nature  instead  of 
fashion  ?  And  we  shall  indulge  in  none  to  excess,  as  to  time — of 
lirae  we  must  always  be  frugal.  Like  the  swallow,  we  must  skim 
the  water  as  we  fly ;  or,  like  Gideon's  followers,  we  must,  in  our 


268  NOVEMBER  29. 

pursuit,  lap  with  the  hand  rather  than  kneel  down.  The  fear  of 
the  Lord  will  make  us  always  watchful  with  regard  to  indulgence^ 
and  especially  in  things  lawful ;  for  here  we  are  most  liable  to  be 
ensnared.  God  giveth  us  richly  all  things  to  enjoy ;  but  we  are 
not  to  feast  ourselves  without  fear. 

Fourthly.  It  will  influence  us  as  to  the  company  of  the  day. 
Are  we  called  to  intermix  with  the  wicked  ?  We  shall  walk  in  wis- 
dom toward  them  that  are  without.  We  shall  endeavor  to  render 
our  religion,  not  only  impressive,  but  attractive.  We  shall  keep 
our  mouth  as  with  a  bridle  :  or,  if  we  speak,  it  will  be  a  word  in 
season.  Do  we  meet  with  pious  connexions  ?  We  shall  feel  toward 
them  as  brethren.  We  shall  speak  of  the  things  touching  the 
King.  We  shall  not  off"end  against  the  generation  of  the  upright. 
Among  our  immediate  relations,  and  in  our  family  circle,  M-e  shall 
let  the  Christian  appear,  and  maintain  our  consistency  ;  but  if  we 
rebuke,  it  will  be  in  the  spirit  of  love.  We  shall  not  threaten, 
but  rather  entreat.  Our  religion  will  be  seen  much  oftener  than 
it  is  heard ;  and  we  shall  expect  to  succeed,  not  so  much  by  direct 
effort,  as  by  keeping  our  charge  constantly  under  the  exhibition 
of  whatsoever  things  are  lovely  and  of  good  report. 

Finally.  It  will  influence  us  as  to  the  trials  of  the  day.  It  will 
not  fill  us  with  forebodings,  and  prevent  our  enjoying  the  present 
comforts  of  Providence ;  but  it  will  keep  us  from  forgetting  that 
this  is  a  vale  of  tears,  or  thinking  it  strange  if  we  are  called  to 
endure.  It  will  teach  us  to  look  beyond  instruments — to  see  and 
own  the  hand  of  God  in  our  afflictions — to  inquire  wherefore  he 
contendeth  with  us — to  implore  grace,  not  only  to  support,  but  to 
sanctify ;  and  to  enable  us  to  honor  God,  and  edify  others,  by  our 
sufferings ;  and,  avoiding  all  improper  means  to  escape  from 
trouble,  not  only  hope,  but  quietly  wait,  for  the  salvation  of  God. 

A  concern  to  exemplify  all  this,  is  the  best  evidence  of  our  reli- 
gion. It  is  the  way  of  safety,  and  honor,  and  advantage.  The 
eye  of  God  is  upon  us  all  the  day  long.  He  is  doing  us  good 
all  the  day  long.  We  may  die  all  the  day  long — let  us,  therefore, 
be  in  the  fear  of  the  Lord  all  day  long. 


NoVKMBER  29. — "  This  is  his  commandment,  That  we  should  believe  on 
<i  the  name  of  his  Son  Jesus  Christ,  and  love  one  another,  as  he  gave  us  cora- 
f   mandment." — 1  John,  iii,  23. 

The  injunction  of  the  latter  of  these  has  given  rise  to  no  diffi- 
culty.    But  much  dispute  has  been  occasioned  by  the  command- 
^   ing  of  the  former.     It  is  undeniable,  however,  that  the  one  is  en- 
;^^  joined  as  well  as  the  other,  in  the  same  passage,  and  by  the  very 
same  authority.     He  that  commands  us  to  love  one  another,  com- 
"••f^mands  us  equally  to  believe  on  the  name  of  his  Son  Jesus  Christ. 
And  if  so,  then  faith  is  a  duty.     Indeed,  if  it  be  not  a  duty,  we 
are  not  bound  to  obey  God.     If  it  be  not  a  duty,  unbelief  is  not  a 
.  1  -  sin.    Yet  the  Holy  Ghost  convinces  us  of  sin — and  of  sin  because 
i  j.l  we  believe  not  on  Christ.    Accordingly,  in  conviction,  with  the 
lj»  discovery  of  this  guilt,  we  are  principally  affected  ;  and  look  on 
— i?  him  whom  we  have  pierced,  and  mourn  for  him.  Hence,  unbelief 
is  punishable,  and  destroys  the  soul.  Indeed,  nothing  else  destroys 


NOVEMBER  30.  269 

the  soul,  under  the  Gospel.  For  provision  is  there  made  for  our 
fallen  condition,  and  pressed  upon  our  acceptance ;  but  we  neglect 
so  great  salvation,  and  turn  away  from  Him  that  speaketh  from 
heaven.  It  is  true  divine  influence  is  necessary.  But  why  is  it 
not  possessed !  It  is  sinfid  to  he  without  it,  if  there  be  any  truth  in 
the  Bible.  But  why  should  we  seek  after,  or  be  thankful  for  as- 
sistance, to  enable  us  to  do  what  ice  wer-e  under  no  ohligation  to  do  7 

This  justifies  ministers,  in  calling  upon  sinners  to  believe. 
There  are  some  who  condemn  and  ridicule  them  for  this.  But 
Ezekiel,  in  the  name  of  God,  prophesied  to  the  dry  bones,  and 
said  unto  them,  "  Live."  Paul  made  no  scruple  to  admonish  Simon 
Magus,  though  in  the  gall  of  bitterness  and  the  bond  of  iniquity, 
to  repent  and  pray.  And  to  the  jailer  he  said,  Believe  on  the 
Lord  Jesus  Christ,  and  thou  shalt  be  saved — for  he  then  was  not. 

As  the  love  of  God  renders  our  duty  our  privilege,  so  the  au- 
thority of  God  renders  our  privilege  our  duty.  And  is  not  this 
an  advantage  ?  For  thus  we  are  not  left  to  the  calls  of  self-love,  and 
our  own  interest ;  but  are  bound  to  pursue  our  wellfare  by  the 
command  of  God,  and  a  peril  arising  from  a  neglect  of  it. 

This  also  meets  the  state  of  the  conscience,  and  affords  encou- 
ragement to  awakened  sinners.  These,  under  a  sense  of  their  un- 
worthiness  and  guilt,  will  be  sure  to  ask,  "  But  may  I  go  to  him, 
and  trust  in  him  ?  What  warrant  have  I  ?"  Now  here  is  the  war- 
rant—the command  of  God.  I  may  doubt  my  title  to  a  promise ; 
but  I  cannot  question  my  obligation  to  obey  a  divine  command. 
This  fully  authorizes  me — Yea,  it  not  only  secures  me  from  pre- 
sumption if  I  comply,  but  renders  me  chargeable  with  disobedience 
if  I  refuse.  I  am  not  afraid  to  love  another— I  never  inquire.  May 
I  do  it — I  know  that  I  ought  to  do  it  j  because  he  has  commanded 
it.  Why  then  should  I  fear  to  apply  to  the  Savior  ?  And  why 
ask.  May  I  believe  on  him  to  life  everlasting  ?  since  this  also  is  his 
commandment,  That  we  should  believe  on  the  name  of  his  Sen 
Jesus  Christ  ? 

Lord,  I  believe — help  thou  mine  unbelief. 


November  30.—"  Dost  thou  believe  on  the  Son  of  God  ?"— John,  ix,  35. 

Whoever  thou  art  that  readest  this  page,  allow  the  writer  to  ad- 
dress this  question  to  thee. 

Art  thou  young — Dost  thou  believe  on  the  Son  of  God  ?  O  that 
you  did  !  How  the  Scripture  extols  and  recommends  early  godli- 
ness I  They  that  seek  me  early,  says  the  Savior,  shall  find  me — 
find  me — for  there  is  an  emphasis  in  the  promise;  find  me,  as 
others  never  will,  never  can,  find  me — find  me,  in  a  thousand  pe- 
culiar preservations,  honors,  advantages,  and  delights.  And  what 
a  favorable  season  do  you  now  enjoy  ?  the  body  in  health  and 
strength — the  mind  in  vigor — the  memory  retentive — the  affec- 
tions warm — the  heart  tender — the  cares  and  troubles  of  life 
scarcely  begun — the  days  distant  in  which  you  will  say,  "  I  have 
no  pleasure  in  them !"  Oh !  redeem  the  time.  Remember  thy 
Creator  in  the  days  of  thy  youth.    Enter  immediately  a  course 


270  NOVEMBER  30. 

that  is  profitable  unto  all  things ;  having  promise  of  the  life  that 
now  is.  and  of  that  which  is  to  come. 

Art  thou  old — Dost  thou  believe  on  the  Son  of  God  ?  Thy  age 
demands,  respect ;  and  I  readily  pay  it— but  thy  state !  Ah  !  thy 
state  demands  all  my  fidelity.  And  art  thou  at  the  end  of  sixty, 
seventy,  eighty  years,  ignorant  of  the  Redeemer,  whom  to  know  is 
life  eternal  ?  Have  all  these  departed  seasons  been  passed  only  in 
vanity  and  vice  ?  Is  thy  day  rapidly  closing ;  and  thy  work,  thy 
journey,  not  even  begun?  Does  thine  eye  in  looking  back,  meet 
with  nothing  but  guilt;  and,  in  looking  forward,  nothing  but 
gloom  ?  How  I  pity  thy  condition !  It  is  time— it  is  high  time — 
to  awake  out  of  sleep.    And,  blessed  be  God,  it  is  not  too  late. 

•*  And,  while  the  lamp  holds  out  to  burn,    |      "  The  vilest  sinner  may  return." 

I  announce  a  Savior  who  is  able  to  save  unto  the  uttermost ;  and 
who  converted  and  pardoned  the  thief  at  the  eleventh  hour— Oh  ! 
seek  him  while  he  may  be  found :  and  call  upon  him  while  he  is 
near.  But  if  thou  art  old  in  grace,  as  well  as  in  age,  thy  hoary 
head,  being  found  in  the  way  of  righteousness,  is  a  crown  of  glory. 
And  thy  salvation  nearer  than  when  thou  believedst.  The  night, 
with  thee,  is  far  spent,  and  the  day  is  at  hand.  Yet  a  little  while, 
and  what  a  blessed  deliverance — 

"  All  thy  sorrows  left  below,  |      "  And  earth  exchanged  for  heaven !" 

Till  then,  let  faith  and  patience  have  their  perfect  work.  Speak 
well  of  his  name.  Recommend  his  service  to  others,  from  your 
own  knowledge  of  its  excellency.  Take  a  fresh  and  firmer  hold  of 
him,  from  the  proofs  you  have  had  of  his  faithfulness  and  care  ; 
and  leaning  upon  his  arm  as  you  descend,  say — 

"By  long  experience  I  have  known         I      "  At  thy  command  I  venture  down 
"  Thy  sovereign  power  to  save  ,        |         "  Securely  to  the  grave.' 

Art  thou  indulged  by  Providence?  Dost  thoicheVieve  on  the  Son 
of  God  ?  Perhaps  sickness  led  3'^ou  down  to  the  very  gates  of 
death ;  and  you  looked  into  eternity,  and  without  hope  in  that 
world — you  trembled,  and  cried.  Take  me  not  off  in  the  midst  of 
my  days — Oh !  spare  me,  that  I  may  recover  strength,  before  I  go 
hence,  and  be  no  more.  And  he  heard  your  cry,  and  said.  Return 
again,  ye  children  of  men.  And  have  you  returned  again  to  folly  ? 
And  have  you  forgotten  that  the  vows  of  God  are  upon  you  ?  And 
what  is  a  recovered  body,  while  the  soul  is  full  of  moral  disease  ? 
A  reprieve,  too.  is  not  a  pardon.  Dust  thou  art,  and  unto  dust 
shall  thou  return — is  the  sentence  still  suspended ;  the  delayed 
execution  of  which  will  be  attended  with  added  terror  and  re- 
morse. Perhaps  thy  business  flourishes;  thy  grounds  bring 
forth  plentifully ;  thy  cup  of  prosperity  runneth  over.  We  do  not 
wish  you  to  despise  the  bounties  of  nature  and  providence  ;  yea, 
you  ought  to  be  thankful  for  them.  As  to  their  use,  they  are  valua- 
ble— but  what  art  they  as  a  portion !  How  melancholy  is  the 
thought  that  you  must  leave  them  !  And  you  know  not  how  soon 
you  may  be  torn  from  all  your  treasure,  And,  even  in  the  midst 
of  your  fullness,  are  you  not  in  straits  ?  Do  you  not  sigh  over  your 
very  enjoyments !  Does  not  success,  as  well  as  disappointment, 
tell  you,  that  this  is  not  your  rest  ?   Ah !  these  failures  of  hope, 


NOVEMBER  30.  271 

these  inward  uneasinesses,  are  the  inspirations  of  the  Almighty, 
to  give  you  understanding.  They  are  designed  to  turn  you  from 
creatures,  Avhich  are  all  vanity  and  vexation  of  spirit,  to  a  Savior 
who  is  full  of  grace  and  truth.  Acquaint  now  thyself  with  him, 
and  be  at  peace ;  thereby  good  shall  come  unto  thee. 

Art  thou  subject  to  affiiction  ?  Dost  thou  beheve  on  the  Son  of 
God  ?  To  be  poor  in  the  world,  and  be  destitute  of  true  riches ; 
to  have  no  friend  below,  and  no  God  above ;  to  pass  from  the  soi  - 
rows  of  time  into  a  more  miserable  eternity,  is  a  state  so  dreadful, 
that  every  feeling  of  benevolence  must  be  concerned  to  find  a  re- 
source for  its  victims.  And  such  we  can  open.  There  is  the  hope 
of  Israel — the  Savior  thereof  in  t-lie  time  of  trouble.  His  Gospel 
is  sent  to  bind  up  the  broken-hearted.  Perhaps  you  are  at  your 
wit's  end.  Perhaps  ready  to  curse  the  day  of  your  birth.  Per- 
haps tempted  to  destroy  yourself.  Beware  of  the  devil's  relief: 
that  cure  will  be  far  worse  than  the  disease.  And  you  need  it  not. 
There  is  One  near  you  whom  you  know  not — O  that  you  did !  He 
is  now  stretching  forth  his  soft  hand ;  he  is  now  saying,  "  Come 
unto  me,  all  ye  that  labor  and  are  heavy  laden,  and  I  will  give  you 
rest."  This  man  shall  be  the  peace  when  the  Assyrian  cometh 
into  the  land. 

Art  thou  a  professor  of  religion  7  Dost  thou  believe  on  the  Son 
of  God?  "Why  should  you  address  the  inquiry  to  me?  Had 
not  the  church  been  satisfied  with  my  character,  and  deemed  me 
a  believer,  they  would  not  have  admitted  me  to  their  communion." 
But  they  might  have  been  mistaken.  They  could  only  judge  from 
outward  appearance :  and  it  became  them  to  be  candid.  There  is 
no  certainty  from  this  quarter.  "  But  if  I  had  not  hoped  that  I 
was  a  real  believer  in  Jesus,  I  should  not  have  proposed  myself  as 
a  member  of  a  Christian  church,  and  have  come  to  the  Lord's 
table,  where  I  should  have  eaten  and  drunken  unworthily.  Why, 
then,  do  you  suspect  me  ?"  My  friend,  I  do  not  suspect  you ;  but 
I  love  you — and  love,  though  not  suspicious,  is  cautious.  As  mis- 
takes are  possible,  and  common,  it  cannot  be  improper  for  you  to 
examine  yourself,  and  prove  whether  you  are  in  the  faith.  If  the 
house  be  built  upon  the  sand,  it  is  well  to  know  it  before  the  storm 
comes.  But  if  it  be  built  on  the  rock,  the  discovery  will  yield 
fresh  satisfaction,  and  you  will  be  encouraged  to  say  "  I  know 
whom  I  have  believed,  and  am  persuaded  that  he  is  able  to  keep 
that  which  I  have  committed  to  him  against  that  day." 

Or  art  thou  a  real  Christian  ?  Dost  thou  believe  on  the  Son  of 
God ?  "I  know  that  thou  believest."  Yet,  as  pride  blends  with 
the  humihty  of  the  most  humble,  and  impatience  with  the  resigna- 
tion of  the  most  patient,  even  so,  as  an  old  writer  says,  what  un- 
believing believers  are  the  best  believers  I  When  our  Savior  had 
expressed  himself  more  fully  and  clearly,  his  disciples  exclaimed, 
"Now  are  we  sure  that  thou  knowest  all  things,  and  needest  not 
that  any  man  should  ask  thee :  by  this  we  believe  that  thou  camest 
forth  from  God.  Jesus  answered  them.  Do  ye  now  believe?"  You 
think  so:  but  imagination  is  not  reality.  I  know  you  better  than 
you  know  yourselves.  And  you  yourselves,  in  a  little  time,  will 
see  that  you  have  much  less  faith  than  you  now  profess.    "  Be- 


273  DECEMBER  1. 

hold,  the  hour  cometh,  yea,  is  now  come,  that  ye  shall  be  scattei«d 
every  man  to  his  own,  and  shall  leave  me  alone ;  and  yet  I  am  not 
alone,  because  the  Father  is  with  me."  And,  all  may  cry  out,  with 
tears,  Lord,  I  beheve;  help  thou  mine  unbelief. 


December  1.—"  Doth  Job  fear  God  for  nought."— Job,  i,  9. 

These  are  the  words  of  Satan.  Some  deny  the  agenc}^,  and 
even  the  existence  of  such  a  being.  But  the  denial  renders  the 
language  of  the  Scripture  inexplicable,  or  absurd ;  and  furnishes 
a  proof  of  the  fact  itself,  for  the  god  of  this  world  blindeth  the 
minds  of  them  that  believe  not. 

These  are  the  words  of  Satan.  And  let  us  not  refuse  to  consi- 
der them,  because  he  is  the  speaker.  Truth  is  the  same,  whoever 
utters  it. 

"  Seize  upon  truth,  where'er  'tis  found— 

"  Among  your  friends,  among  your  foes  •' 
"  On  Christian,  or  on  heathen  ground, 

"  The  flower's  divine,  where'er  it  grows, 

"  Refuse  the  prickles,  and  assume  the  rose." 

Alluding  to  the  Scribes,  our  Savior  said  to  his  hearers,  "  What- 
soever they  command  you  to  observe,  that  observe  ye :  but  do  not 
after  their  works;  for  they  say,  and  do  not." 

These  are  the  words  of  Satan.  But  though  we  should  not  refuse 
the  truth  because  it  comes  from  him  ;  yet  it  surely  becomes  us  to 
examine  whether  what  he  says  is  truth ;  and  also  for  what  pu?^- 
<pose  he  says  it.  For  even  truth  may  be  misapplied  and  abused.  It 
is  thus  Antinomians  are  so  injurious;  by  the  most  precious  doc- 
trines of  the  Gospel,  they  turn  the  grace  of  our  God  into  lasci- 
viousness,  and  make  Christ  the  minister  of  sin.  In  our  Lord's 
temptation,  Satan  had  a  Bible  with  him,  and  turned  to  the  pas- 
sages; or  he  showed  a  good  memory  of  the  Scripture,  for  he  quoted 
it  very  readily ;  but  it  was  for  the  vilest  design. 

Now  it  is  easy  to  learn  his  meaning  here.  God  had  been  ex- 
tolling his  servant  Job.  "The  Lord  God  said  unto  Satan,  Hast 
thou  considered  my  servant  Job,  that  there  is  none  like  him  in  the 
earth,  a  perfect  and  an  upright  man ;  one  that  feareth  God  and 
escheweth  evil !  Then  Satan  answered  the  Lord,  and  said,  "  He 
is,  I  acknowledge,  a  worshipper  of  thee !  And  no  wonder.  He  has 
found  it  the  way  to  grandeur  and  wealth.  It  has  procured  for  him 
seven  thousand  sheep,  and  three  thousand  camels,  and  five  hun- 
dred she  asses,  and  a  very  great  household:  so  that  he  is  the 
greatest  man  in  the  East.  He  has  found  godliness  gain,  and  now 
makes  gain  godliness.     Doth  Job  serve  God  for  nought  ?" 

Here  we  see  how  well  Satan  is  called  the  accuser  of  the  brethren. 
He  accuses  them  to  God ;  and,  as  manj^  of  the  articles  are  true, 
they  would  have  reason  to  fear;  but  they  have  one  in  court  to 
nonsuit  them — thay  have  an  Advocate  with  the  Father.  "  Who 
is  he  that  condemneth  ?  It  is  Christ  that  died,  yea,  rather,  that  is 
risen  again,  who  is  even  at  the  right  hand  of  God,  who  also  maketh 
intercession  for  us  ?"  He  accuses  them  before  men.  We  see,  from 
the  early  defences  of  Christianity,  how  much  they  were  defamed. 
At  their  private  suppers  they  devoured  their  own  infants.  At  their 


DECEMBER  1.  2T3 

nocturnal  meetings  they  committed  every  crime  that  could  dis- 
grace human  nature.  If  there  was  a  fire,  or  a  famine,  they  caused 
tlie  one,  and  occasioned  the  other.  In  the  Acts  of  the  Apostles 
we  read,  that  Christians  were  a  sect  every  where  spoken  against. 
It  is  so  still ;  and  some  of  the  brightest  characters  that  have 
adorned  the  church,  and  served  their  generation  in  modern  times, 
have  been  blackened  by  every  vileness  of  imputation. 

See  the  malignant  cunning  of  this  adversary,  who  goeth  about 
seeking  whom  he  may  devour  or  distress.  He  can  bring  nothing 
against  Job's  conduct,  this  was  undeniably  fair  and  righteous ;  he, 
therefore,  insinuates  a  charge  against  his  motive.  Are  there  none 
that  follow  his  example  ?  "  He  is  so  and  so  ;  he  does  so  and  so, 
and  this  would  be  very  well ;  but  it  is  to  please  his  connexions,  to 
aid  his  business,  and  to  gain  a  name.  Ah !  were  it  real ;  but  it  is 
all  outside — all  show — all  pretence."  Now  nothing  can  be  more 
devilish  than  this.  There  is  a  great  difference  between  judging 
ourselves,  and  judging  others.  In  the  one  case  we  cannot  be  too 
severe  ;  in  the  other  we  cannot  be  too  candid.  Yet  the  reverse 
of  this  commonly  prevails.  We  should  not  judge  ourselves  only, 
or  principally,  by  our  actions ;  but  by  our  motives,  which  enter  so 
essentially  into  their  morality.  But  we  should  judge  others  wholly 
by  their  conduct,  and  not  by  their  motives,  for  these  are  cogniza- 
ble only  to  God.  It  is  his  prerogative  to  search  the  heart.  He 
will  not  condemn  us  for  our  ignorance  of  it.  Charity  thinketh 
no  evil.  It  will  always  be  far  more  honorable  to  be  mistaken  in 
any  of  our  fellow  creatures,  than  to  be  suspicious  of  them. 

Satan  was  right  in  the  principle  of  his  insinuation,  viz.  That 
there  was  little  to  admire  in  Job's  excellency,  had  he  been  a  mere 
mercenary  wretch,  who,  in  all  he  did,  had  no  regard  for  God,  but 
to  his  own  advantage  only.  Such  actors  there  have  always  been. 
Thus  Laban  pressed  Jacob  to  continue  with  him,  not  from  affec- 
tion or  respect,  but  because,  says  he,  I  have  learned  by  experience 
that  the  Lord  hath  blessed  me  for  thy  sake.  In  the  same  way  the 
Shechemites  reasoned :  "  Shall  not  their  cattle,  and  their  sub- 
stance, and  every  beast  of  theirs,  be  ours  ?  only  let  us  consent 
unto  them,  and  they  will  dwell  with  us."  Jehu  said,  "  See  my 
zeal  for  the  Lord ;"  but  it  was  to  aggrandize  himself  and  his 
family ;  and  he  was  even  punished  for  actions  which  fulfilled  the 
will  of  God.  Our  Savior  did  not  commend  those  who  followed 
him,  because  they  did  eat  of  the  loaves  and  fishes,  and  early  ap- 
plied a  test  which  would  evince  a  regard  for  himself  in  those  that 
adhered  to  him.  He  that  forsaketh  not  all  that  he  hath,  cannot 
be  my  disciple.  And  we  always,  in  the  conduct  of  our  fellow 
creatures,  value  a  trifle  that  is  done  from  pure  regard,  while  we 
despise  the  splendid  service  that  aims  at  the  performer's  own  ad- 
vantage. Yet,  though  there  was  force  in  Satan's  reasoning ;  first, 
nothing  could  be  more  vile  and  false  than  his  application  of  it  to 
Job.  And,  therefore,  God  permitted  him  to  be  tried,  that  his  rec- 
titude might  be  found  unto  praise,  and  glory,  and  honor.  Satan 
said,  '•  Put  forth  thine  hand  now,  and  touch  all  that  he  hath,  and 
he  will  curse  thee  to  thy  face."  Then  says  God,  Behold,  all  he 
hath  is  in  thv  power  j  only  upon  himself  put  not  forth  thine  hand. 


274  DECEMBER  2. 

But  he  bears  well  the  destruction  of  the  whole.  Then  said  Satan, 
"  Skin  for  skin,  yea,  all  that  a  man  hath,  will  he  give  for  his  life. 
But  put  forth  thine  hand  now,  and  touch  his  bone  and  his  flesh, 
and  he  will  curse  thee  to  thy  face.  And  the  Lord  said  unto  Satan, 
Behold,  he  is  in  thine  hand,  but  save  his  life."  And  he  is  now 
covered  with  sore  boils  from  the  crown  of  his  head  to  the  sole  of 
his  foot.  But  in  all  this  he  sinneth  not,  nor  charges  God  foolishly; 
and  instead  of  cursing  him  to  his  face,  he  exclaims,  "  Blessed  be 
the  name  of  the  Lord !" 

And,  secondly,  we  must  distinguish  between  unprincipled  sel- 
fishness, and  excitements  to  gratitude  and  encouragement.  The 
supreme  reason,  as  well  as  the  grand  rule  of  obedience,  is  the  will 
of  God.  And  the  language  of  the  Christian  is.  Lord,  what  wilt 
thou  have  me  to  do  ?  And  the  providence  of  God  will  often  afford 
him  opportunities  to  evince  that  the  divine  glory  is  dearer  to  him 
than  his  secular  advantage.  But  it  cannot  be  wrong  to  think  of 
the  promises,  and  be  animated  in  our  difficulties  by  the  view  of 
what  the  Scripture  has  proposed  to  us  for  the  very  purpose.  Thus 
Moses  is  not  censured  for  having  respect  unto  the  recompense  of 
the  reward.  And  Jesus,  for  the  joy  that  was  set  before  him,  en- 
dured the  cross,  and  despised  the  shame. 

And,  thirdly,  though  we  ought  not  to  serve  God  for  gain  as  the 
motive,  we  cannot  serve  God  for  nought  as  to  the  result.  He  is  a 
good  master ;  and  while  his  work  is  honorable  and  glorious,  he 
deals  well  with  his  servants ;  and  in  keeping  his  commandments 
there  is  great  reward.  "  Godliness  is  profitable  unto  all  things, 
having  promise  of  the  life  that  now  is,  and  of  that  which  is  to 
come." 


December  2.—"  And  she  said,  Truth,  Lord;  yet  the  dogs  eat  of  the  crumbs 
which  fall  from  their  masters'  table."— Matthew,  xv,  27. 

To  Him,  said  the  dying  Jacob,  shall  the  gathering  of  the  peo- 
ple be.  To  him,  said  the  evangelical  Isaiah,  shall  men  come.  He 
is  the  centre  of  all  attraction,  because  he  is  the  only  source  of  re- 
lief. To  whom,  in  all  our  ignorance,  should  we  go,  but  to  Him 
who  has  the  words  of  eternal  life  ?  To  whom,  in  all  our  guilt  and 
weakness;  but  to  Him  in  whom  we  have  righteousness  and 
strength  ?  To  whom,  in  all  our  dangers  and  misery ;  but  to  Him 
who  is  the  hope  of  Israel,  the  Savior  thereof  in  the  time  of  trou- 
ble ?  And,  blessed  be  his  name,  he  is  not  only  mighty  to  save,  but 
has  been  pleased  to  assure  us,  "  Him  that  cometh  unto  me,  I  will 
in  no  wise  cast  out." 

— But  he  may  try  the  confidence.  He  has  bound  himself  not  to 
disappoint.  We  have  here  an  application  made  to  him  by  a  wo- 
man of  Canaan,  who  cried  to  him,  saying,  "Have  mercy  on  me, 
O  Lord,  thou  son  of  David;  my  daughter  is  grievously  vexed  with 
a  devil."  But  observe  the  discouragements  she  meets  with.  First, 
his  silence  ;  "He  answered  her  not  a  word."  Secondly,  the  ad- 
dress of  his  disciples.  It  is  not  certain  that  they  pleaded  for  her 
relief  at  all ;  but  if  they  did,  it  was  in  a  spirit  that  we  cannot  ad- 
mire •  betraying  impatience,  and  a  wish  to  get  rid  of  her  impor- 


DECEMBER  2.  275 

tunity.  "  His  disciples  came  and  besought  him,  saying,  Lord, 
send  her  away,  for  she  crieth  after  us."  Then  here  is,  thirdly,  a 
kind  of  exclusion,  which  seems  to  place  her  beyond  the  reach  of 
his  commission,  if  not  his  pity.  "  He  said,  I  am  not  sent  but  unto 
the  lost  sheep  of  the  house  of  Israel."  All  this  not  driving  her 
away,  he,  fourthly,  speaks  as  if  he  would  add  insult  to  rejection, 
•'  Is  a  dog  to  be  treated  like  one  of  the  family  ?  It  is  not  meet  to 
take  the  children's  bread,  and  cast  it  to  dogs  ?"  "  And  she  said, 
Truth,  Lord  :  yet  the  dogs  eat  of  the  crumbs  which  fall  from  their 
masters'  table."  Let  us  consider  this  as  the  language  of  a  sinnei, 
applying  for  mercy,  in  the  prayer  of  faith. 

First.  He  allows  the  truth  of  God's  word,  however  it  may  re- 
flect upon  him — "Truth,  Lord."  He  had  in  effect,  called  the 
woman  a  dog ;  and  nothing  could  have  been  more  reproachful. 
We  see  this  in  the  question  of  Hazael ;  and  the  offer  of  Abishai, 
with  regard  to  Shimei — Among  the  Jews,  too,  a  dog  was  an  animal 
unclean,  and  forbidden  in  sacrifice ;  and  God's  utmost  abhorrence 
of  a  victim  was  expressed  by  cutting  off  a  dog's  neck — Yet  she 
says,  "Truth,  Lord,"  I  acquiesce  in  the  censure.  A  sinner  is 
called  every  thing  that  is  vile  in  the  Scripture — a  fool,  a  madman, 
a  rebel,  a  traitor,  unworthy  of  the  least  of  all  God's  mercies,  and 
deserving  that  his  wrath  should  come  upon  him — And,  Lord,  saj^s 
he,  it  is  all  true.  And  thou  art  justified  when  thou  speakest,  and 
clear  when  thoujudgest. 

"  Should  sudden  vengeance  seize  iny  breath,  I      "  And  should  my  soul  be  sent  to  hell. 
"  I  must  pronounce  thee  just  in  death  ;  |      "  Thy  righteous  law  approves  if  well." 

Here,  others  stand  out ;  but  the  convinced  sinner  is  brought  to 
add  his  amen,  not  only  to  the  truth  of  God's  word  in  general,  but 
the  truth  of  it  with  regard  to  his  own  personal  guilt,  depravity, 
and  condemnation.  And  till  we  are  brought  to  this,  the  Gospel 
can  have  nothing  to  do  with  us.  It  is  a  remedy :  but  a  remedy  is 
for  the  sick,  and  not  for  the  healthful.  The  way  to  attain  relief 
and  comfort  is,  not  to  deny,  conceal,  or  extenuate  our  sins,  but  to 
confess  them  in  all  their  heinousness ;  and,  in  deahng  with  God,  to 
stand  where  his  word  places  us. 

Secondly.  He  draws  encouragement  from  seeming  repulse — 
"Yet,  Lord."  This  is  an  exercise  of  spiritual  understanding:  but 
the  absolute  importance  of  the  case  makes  trhe  man  alive  to  every 
opening  of  hope  ;  and  he  is  now  under  the  influence  of  the  Spirit, 
that  is  teaching  him  to  be  wise  unto  salvation.  Thus,  darkness  is 
made  light,  and  crooked  things  straight.  Thus,  he  rises  above  dif- 
ficulties, which  would  otherwise  be  insuperable.  He  distinguishes 
between  appearances  and  reality.  "  I  know  that,  behind  a  frown- 
ing providence,  he  hides  a  smiling  face."  Though  he  slay  me, 
yet  will  I  trust  in  him.  If  he  wounds,  it  is  to  heal.  I  hope  I  am 
his,  because  I  am  thus.  As  long  as  he  tries  me,  he  is  not  saying, 
Let  him  alone.  He  would  not  thus  prune  the  tree,  if  he  had  sen- 
tenced it  to  be  cut  down.  I  see  what  once  I  did  not,  and  the  dis- 
covery is  painful ;  but  if  he  was  minded  to  kill  me,  he  would  not 
have  showed  me  such  things  as  these.  That  be  far  from  him,  to 
trifle  with  my  misery.  In  vain  the  enemy  says.  But  thy  sins  are 
so  numerous  and  aggravated.    They  are ;  but  this  is  the  very  rea- 


276  DECEMBER  3. 

son  why  I  should  apply  for  mercy — Pardon  mine  miquity,  for  it  is 
great — 

"  Yet,  save  a  trembJing  sinner,  Lord.  I  "  Would  light  on  some  sweet  promise  there, 

"  Whose  hope,  still  hovering  round  thy  word,  j  "  Some  sure  defence  against  despair." 

Thirdly.  He  prizes  the  least  communicalion  from  the  Savior, 
"Truth,  Lord:  yet  the  dogs  eat  of  the  crumbs  which  fall  from 
their  masters'  table ;"  and  this  is  all  I  crave.  The  very  same  sen- 
timent is  put  into  the  mouth  of  the  prodigal — There  is  bread 
enough  in  my  father's  house,  and  I  perish  with  hunger;  he  never 
thought  of  the  fatted  calf,  or  the  best  robe,  or  of  the  ring  on  his 
hand,  or  shoes  on  his  feet.  Oh !  let  me  return  to  thy  dear  abode, 
and  I  shall  not  covet  the  chief  room,  or  the  highest  seat — Make 
me  as  one  of  thy  hired  servants.  Moses  esteemed  the  reproach  of 
Christ.  David  wished  to  be  a  door-keeper  in  the  house  of  his 
God.  The  least  grace  is  infinitely  precious.  It  is  connected  with 
salvation,  and  makes  us  the  heirs  of  promise.  Blessed  are  the 
poor  in  spirit,  for  theirs  is  the  kingdom  of  heaven. 

Fourthly.  He  perceives  the  affluence  and  all-sufficiency  of  the 
Lord  Jesus.  Though  what  I  implore  is  much  for  me  to  receive, 
it  is  nothing  for  thee  to  give.  It  is  no  more  than  a  crumb  from  a 
king's  table — What  is  this  to  the  viands  on  his  board,  and  the  re- 
sources of  his  wealth !  What  I  implore,  thou  wilt  not  miss ;  and 
I  shall  not  rob  thy  children  of  their  portion  and  plenty. 

— Come,  therefore,  to  him,  remembering  that  he  is  Lord  of  all ; 
that  he  is  not  only  rich,  but  that  his  riches  are  unsearchable ;  not 
only  that  he  "Tias  fulfilled  the  law,  but  magnified  it,  and  made  it 
honorable — that  his  righteousness  is  the  righteousness  of  God,  by 
faith — that  his  blood  cleanseth  from  all  sin — that  in  him  all  full- 
ness dwells. 

— And  he  will  give  you,  not  a  dog's  place,  and  a  dog's  portion  ; 
but  he  will  put  you  among  the  children :  he  will  seat  you  at  his 
own  table :  he  will  say,  Eat,  O  friends,  and  drink ;  yea,  drink 
abundantly,  O  beloved.  Was  it  not  so  here?  Was  he  not  charmed, 
instead  of  being  displeased  with  her  earnest  and  continued  appli- 
cation ?  Does  he  not  commend  her  for  not  taking  a  denial ;  and 
for  urging  him,  apparently,  against  his  will  ?  "  O  woman  !  great 
is  thy  faith" — not,  great  is  thy  humility,  thy  importunity,  thy 
perseverance — these  were  great;  but /aM  was  the  root  of  them 
all.  This,  therefore,  was  what  he  admired  in  her.  And  this  is 
the  one  thing  needful  for  us.  This  alone  will  keep  us  steady  to 
our  purpose,  and  carry  us  through  all  our  difficulties.  But  this 
will  insure  our  final  success,  and  crown  us  with  praise,  and  glory, 
and  honor,  at  the  appearing  of  Jesus  Christ.  An^  he  said  unto 
her,  "  Be  it  unto  thee,  even  as  thou  wilt."  So  will  he  say  to  you. 
And  you  will  be  loolish  indeed,  if  you  do  not  avail  yourselves  of 
the  offer,  and  ask,  and  receive  that  your  joy  may  be  full. 


December  3. — "  Behold,  I  am  vile." — Job,  xl,  4. 

Vile,  says  Johnson's  Dictionary,  signifies  mean,  worthless,  basei 
despicable,  impure.  There  is  nothing  in  the  world  to  which  this, 
applies  so  well  as  sin.    And  it  is  to  sin  the  excl aimer  here  refers. 


DECEMBER  3.  277 

He  does  not  call  himself  "vile,"  because  he  was  reduced  and 
poor.  By  this,  no  man  of  reflection  would  ever  feel  himself  de- 
graded. A  horse  is  not  valued  for  his  trappings,  but  for  his 
strength  or  speed.  Character  is  a  personal  thing,  and  indepen- 
dent of  outward  circumstances.  If  poverty,  as  some  fools  seem 
to  judge,  made  a  man  vile,  how  vile  were  the  apostles,  who  could 
say,  "  We  hunger,  and  thirst,  and  are  naked,  and  are  buffeied,  and 
have  no  certain  dv/elling-place !"  And  how  vile  was  He  who 
had  not  where  to  lay  his  head  !  Nor  does  he  call  himself  "  vile," 
because  he  was  diseased,  and  full  of  sore  boils  Irom  the  crown  of 
his  head  to  the  sole  of  his  foot.  The  Scripture,  indeed,  calls  the 
body — "  this  vile  bod)^ ;"  and  it  is  truly  humbling,  not  only  in  the 
putrefaction  of  the  grave,  but  frequently,  also,  even  in  life.  How 
low  are  some  of  its  appetites !  how  mortifying  some  of  its  infirmi- 
ties !  while  some  of  its  diseases  are  so  trying  as  to  require  all  the 
force  of  friendship  to  discharge  the  common  duties  of  humanity. 
But  there  are  no  "  wounds,  bruises,  putrefying  sores,"  to  be  com- 
pared with  the  effects  of  sin — nothing  is  so  "  vile"  as  this — This 
makes  us  abominable  to  God  himself ;  and  is  the  only  thing  that 
does  so.  And  how  loathsome  must  that  be,  that  causes  the  Crea- 
tor to  abhor  the  work  of  his  own  hands,  and  the  Father  of  mer- 
cies to  punish  it  with  everlasting  destruction  from  his  presence, 
and  to  refuse  to  pardon  it  without  the  sacrifice  of  his  own  Son  I 

But  who  makes  this  confession  ?  Is  it  a  profligate  wretch,  whose 
iniquity  in  its  effects  has  been  found  to  be  hateful,  even  to  himself? 
Is  it  a  penitent,  newly  awakened,  and  looking  into  ITls  own  heart, 
that  had  been  concealed  from  him  before  ?  No  :  but  Job,  a  saint, 
and  a  saint  of  no  ordinary  magnitude.  You  have  heard  of  the 
patience  of  Job;  and  know  how  he  is  mentioned  by  Ezekiel.  along 
with  Noah  and  Daniel,  as  one  of  three  who  were  pre-eminently 
righteous,  and  how  God,  the  Judge  of  all,  calls  him  "a  perfect 
and  an  upright  man."  Yet  this  is  he  who  cries,  "  Behold,  I  am 
vile  !"  And  what  do  we  learn  from  hence,  but  this :  that  the 
most  gracious  characters  are  the  most  remote  from  vain-glory, 
and  are  always  more  affected  with  their  imperfections,  than  their 
excellencies  ?  The  nearer  we  approach  completeness  in  any  thing, 
the  more  easily  we  shall  discern,  and  the  more  sensibly  we  shall 
feel  our  remaining  deficiencies.  A  little  learning  puffeth  up  ;  but 
modesty  and  diffidence  attend  profound  science.  The  advancing 
in  knowledge  is  like  sailing  down  a  river,  which  widens  as  we 
proceed,  till  we  find  ourselves  launched  on  the  sea,  and  losing 
sight  of  the  shore.  Whoever  vaunts  himself  as  sinless,  Paul  did 
not:  "I  have  not  attained,"  says  he,  "  I  am  not  already  perfect,' 
I  am  less  than  the  least  of  all  saints,"  "  I  am  the  chief  of  sinners." 
Not  that  there  is  no  diflference  between  a  saint  and  a  sinner.  Job 
does  not  mean  that  he  loved  sin,  or  lived  in  it.  His  friends  ac- 
cused him  of  this,  but  he  denied  it ;  and,  turning  to  God,  could 
say,  '•  Thou  knowest  that  I  am  not  wicked."  But  he  knew  that 
in  many  things  he  offended,  and  in  every  thing  came  short  of  the 
glory  of  God.  He  was  aware  of  the  remains  of  sin  opposing, 
hindering,  vexing,  polluting,  his  renewed  mind ;  and  though  they 
appeared  not  to  the  view  of  others  m  gross  transgressions,  thev 


278  DECEMBER  4. 

♦vere  constantly  felt  by  himself  in  an  evil  heart  of  unbelief,  prone 
to  depart  from  the  living  God,  and  constraining  him  to  sigh,  "  O 
wretched  man  that  I  am  !  who  shall  deliver  me  from  the  body  of 
this  death !" 

— And  let  us  observe  also  when  this  acknowledgment  was 
made.  It  was  immediately  after  God's  interposition,  and  appear- 
ance, and  address :  "  Then  the  Lord  answered  Job  out  of  the 
whirlwind,  and  said,  Who  is  this  that  darkeneth  counsel  by  words 
without  knowledge?  Gird  up  now  thy  loins  like  a  man;  for  I 
will  demand  ©f  thee,  and  answer  thou  me."  Then  he  displayed 
before  him  some  of  his  works  and  perfections.  "  Moreover  the 
Lord  answered  Job  and  said,  shall  he  that  contendeth  with  the 
Almighty  instruct  him  ?  He  that  reproveth  God,  let  him  answer 
it.  Then  Job  answered  the  Lord,  and  said,  Behold,  I  am  vile" — 
Teaching  us,  that  the  more  we  have  to  do  with  God,  the  more  we 
shall  see  and  feel  our  nothingness  and  unworthiness.  What  can  make 
us  so  sensible  of  our  ignorance,  as  His  wisdom ;  of  our  weakness, 
as  His  power  ;  of  our  pollution,  as  His  purity— the  purity  of  Him 
in  whose  sight  the  very  heavens  are  not  clean  !  Those  are  struck 
with  little  things  who  have  never  been  abroad  to  see  greater  ones. 
But  travelling  enlarges  the  mind,  and  fills  it  with  new  and  supe- 
rior images  ;  so  that,  on  our  return,  we  think  nothing  of  the  river, 
and  the  hill,  and  the  plain  of  our  native  village.  The  Queen  of 
Sheba  prided  herself  upon  her  magnificence,  till  she  came  to  Je- 
rusalem, and  had  seen  Solomon  in  all  his  glory.  He  that  has 
been  introduced  to  the  Lord  of  all,  and  has  had  communion  with 
him,  will  never  think  highly  of  himself  again."  "The  loftiness 
of  man  shall  be  bowed  down,  and  the  haughtiness  of  men  shall  be 
made  low ;  and  the  Lord  alone  shall  be  exalted  in  that  day."  Ah ! 
said  Job,  "  I  have  heard  of  thee  by  the  hearing  of  the  ear  ;  but 
now  mine  eye  seeth  thee.  Wherefore  I  abhor  myself,  and  repent 
in  dust  and  ashes." 

"  The  more  thy  glories  strike  mine  eyes, 
"  The  humbler  I  shall  lie." 

— And  I  need  not  be  afraid  of  this ;  my  pride  is  the  only  pre- 
vention of  my  happiness : 

"  Thus,  while  /sink,  my  joys  shall  rise, 
«'  Unmeasurably  high." 


Decfmber  4.—"  Make  me  to  know  my  transgression  and  my  sin."— Job, 
xiii,  23. 

The  desire  of  knowledge  seems  natural  to  every  man.  The  eye 
is  not  satisfied  with  seeing,  nor  the  ear  with  hearing.  But  who 
wishes  to  know  himself?  Yet  this  is  the  knowledge  we  want, 
And  there  are  two  things  concerning  ourselves,  which  it  argues  a 
gracious  state  of  mind  to  be  willing  to  know— our  morality,  and 
our  depravity.  A  natural  man  turns  away  from  both  these.  But, 
says  David,  "  Lord,  make  me  to  know  mine  end,  and  the  measure 
of  my  days,  what  it  is ;  that  I  may  know  how  frail  I  am."  And, 
says  Job,  "  Make  me  to  know  my  transgression  and  my  sm." 
To  explore  the  offences  of  others  is  a  common  wish.  The  infer- 


DECEMBER  4.  279 

mation  not  only  gratifies  curiosity,  but  feeds  malevolence,  and 
furnishes  the  salt  which  seasons  the  conversation  of  tlie  mulu- 
tude.     But,  says  Job,  "  Make  me  to  know  my  transgression  and 

^"  And  what  does  he  wish  to  know  concerning  them  ?  Their  ex- 
istence.   Their  number.    Their  guilt.    Their  pollution.     Their 

^°AnrthS'knowledge  he  seeks  from  God.  He  alone  can  teach 
us  to  profit.  Conviction  is  the  work  of  his  own  Spirit.  But  he 
uses  means,  and  shows  us  our  transgression  and  our  sin-by  ho 
law,  and  by  the  gospel,  and  by  friends  and  enemies  and  by  tho 
dispensations  of  his  providence.  But  he  does  it  gradually.  \Ve 
could  not  bear  all  the  disclosure  at  once.  It  would  drive  us  into 
distraction  or  despair.  He,  therefore,  tells  us  to  turn  again  into 
the  chamber  of  imagery,  and  we  shall  see  greater  abominations. 
And  this  will  serve  to  explain  a  case  in  the  Christian's  experience. 
He  supposes  himself  to  grow  worse,  because  he  gf^^^^s  wiser 
He  seems  more  sinful,  because  he  is  more  enlightened.  Iheie  is  j 
not  more  evil  in  him,  but  he  sees  more. 

The  effect  of  this  knowledge,  in  the  first  instance,  wi  1  be  ^\on- 
der.  It  calls  us  out  of  darkness  into  God's  marvellous  light.  We 
are  astonished  that  He  has  borne  with  us  so  long.  We  are  as- 
tonished that  we  have  acted  such  a  foolish,  such  an  ungrateful 
nart  We  are  astonished  that  Ave  did  not  see  these  things  before ; 
for  they  now  strike  us  with  all  the  force  of  evidence.  And  we  are 
astonished  that  we  see  them  now  ;  since  the  thousands  around  us 
are  blind  still,  and  we  were  once  blind  also.  But  the  result  of  the 
discovery  will  be  as  important  and  useful  as  it  is  surprising. 

Self-knowledge  will  produce  self-annihilation.  Self-vindication 
will  be  at  an  end,  and  we  shall  condemn  ourselves.  Self-comp  a- 
cency  will  be  at  an  end,  and  we  shall  loathe  ourselves.  Self-de- 
pendence will  be  at  an  end,  and  we  shall  have  no  confidence  m  the 
flesh  "  The  lofty  looks  of  man  shall  be  humbled,  and  the  haugh- 
tiness of  men  shall  be  bowed  down,  and  the  Lord  alone  shall  be 
exalted  in  that  day." 

—Hence  will  arise  the  endearment  of  the  Savior.  How  pre- 
cious  is  the  refuge,  now  the  danger  is  seen!  How  inviting  the 
healing  fountain  appears,  now  we  feel  our  disease  !  For  want  of 
this  sensibility,  many  read  and  hear  of  the  Lord  Jesus  with  ii  du- 
ference.  How  can  it  be  otherwise  7  They  that  are  w-hoe  need 
i,c4  the  Physician,  but  they  that  are  sick.  The  full  soul  loathes 
Ihe  honeycomb ;  but  to  the  hungry,  every  bitter  thing  is  sweet 

-Hencaalso,  submission,  under  afflictive  dispensations.  I  will 
bear  the  indignation  of  the  Lord,  said  the  church,  because  I  have 
sinned  against  him.  Why,  says  Jeremiah,  should  a  living  m^^ 
complain  ?  Aaron's  making  a  calf  just  before,  ^eP^^  ^mi  dumb  in 
the  loss  of  his  sons.  And  David  felt,  from  his  adultery  and  mur- 
der, how  well  it  became  him  to  say,  in  Absalom's  i-ebellwn,  Here 
I  am  :  let  the  Lord  do  what  seemeth  him  good.  If  a  Christian 
has  nothing  criminal  in  particular  to  fix  upon,  he  ^lU  see  enough 
in  his  general  temper  and  walk,  to  keep  him  from  thinking  that 
God  deals  hardly  with  him.  The  wonder  with  him  will  be,  not 
Vol.  IL  24 


280  DECEMBER  5. 

that  his  trials  are  so  many,  but  so  few — not  that  so  many  of  his 
comforts  are  taken ;  but  that  any  are  left. 

— Another  advantage  will  be  habitual  gratitude.  The  proud  are 
never  thankful.  Heap  whatever  favors  upon  them,  and  what 
reward  have  ye  ?  They  think  they  deserve  it.  You  are  only  doing 
your  duty — you  are  doing  justly,  rather  than  loving  mercy.  But 
when  we  are  humble,  in  the  same  proportion  we  shall  be  grateful. 
When  we  feel  that  we  are  not  worthy  of  the  least  of  all  God's 
mercies,  how  thankful  shall  we  be  for  the  bread  we  eat,  and  the 
water  that  we  drink  !  What,  then,  for  the  word  of  his  truth  !  and 
the  Son  of  his  love  I 

Finally.  As  we  are  sensible  of  our  depravity,  we  shall  be  ten- 
der toward  others.  Faithful  dealing  with  ourselves  will  always 
be  accompanied  with  candid  dealing  with  our  fellow  creatures. 
When  we  are  much  at  home  we  cannot  live  much  abroad.  When 
we  are  employed  in  pulling  the  beams  out  of  our  own  eyes,  we 
shall  not  have  much  time  for  finding  beams  in  those  of  others.  If 
there  be  a  difference  between  us  and  them,  we  shall  ascribe  it, 
when  we  know  ourselves,  to  the  mercy  and  grace  of  God;  He 
has  made  us  to  differ,  and  we  have  nothing  but  what  we  have  re- 
ceived. If  we  meet  with  things  which  are  really  wrong,  and 
which  we  cannot  deny,  we  shall  not  rejoice,  but  weep.  And  if  a 
brother  be  overtaken  in  a  fault,  we  shall  restore  such  a  one  in  the 
spirit  of  meekness,  considering  ourselves,  lest  we  also  be  tempted. 

Maundrell,  in  his  Fable  of  the  Bee,  and  Rochefoucault,  in  his 
maxims,  and  many  Infidel  writers,  have  shown  great  acquaint- 
ance with  the  depravity  of  human  nature.  But  they  learned  it 
from  the  devil — and  the  scholars  felt  like  the  teachers.  They  de- 
lighted in  the  subject.  They  love  to  expose  it.  It  was  their  in- 
terest to  degrade  and  vilify  human  nature,  to  draw  from  it  argu- 
ments for  hatred,  injury,  selfishness,  and  distrust.  But  God  leaches 
lis  the  depravity  of  human  nature,  principally  through  our  own 
depravity.  And,  with  his  teaching,  he  communicates  his  own 
Spirit.  We  therefore  pity  our  common  nature.  We  mourn  over  its 
dishonor.  We  pray  for  our  fellow  sinners.  ^Ve  long  to  save  them. 

December  5. — "  This  man  shall  be  the  peace,  when  the  Assyrian  shall 
come  into  our  laiid." — Micah,  v,  5. 

That  the  Messiah  is  the  person  here  intended  will  not  be  denied 
by  those  who  read  the  verses  immediately  preceding,  and  whicli 
speak  so  expressly  of  his  incarnation  and  glory.  The  word  ma7i, 
indeed,  as  the  italics  apprize  us,  is  not  in  the  original.  The  sen- 
tence therefore  reads,  "  And  this  shall  be  the  peace"-i— /.  e.,  tJiis 
person,  of  whom  the  prophet  had  been  just  speaking ;  he  who  was 
born  as  the  ruler  in  Bethlehem,  and  whose  goings  forth  were  from 
everlasting — "  He  shall  stand  and  feed  in  the  strength  of  tlie 
Lord,  in  the  majesty  of  the  name  of  the  Lord  his  God;  and  they 
shall  abide:  for  now  shall  he  be  great  unto  the  ends  of  the  earth." 
The  translators  therefore,  should  rather  have  put  in  the  word 
ruler,  or  shepherd.  But,  whatever  be  the  supplement,  it  all  comes 
to  the  SRUie,  providied  He  himself  be  understood;  who  is  all  our 
salvation  and  all  our  desire— For  "  this  shall  be  the  peace,  when 


DECEMBER  5.  281 

the  Assyrian  shall  come  into  our  land."  But  who  is  this  Assyrian  ? 
The  word  cannot  be  taken  literally  ;  for  the  Assyrians  never  en- 
tered Judea  after  the  birth  of  Christ.  It  is  therefore  used  meta- 
phorically, for  some  enemy;  nothing  being  more  common  than 
for  the  sacred  writers  to  express,  by  the  name  of  Egypf,  Assyria, 
or  Babylon,  any  significant  adversary;  as  those  powers  had  dis- 
tinguished themselves  by  their  hatred,  oppression,  and  enslaving 
of  the  Jews.  The  intimation  therefore,  is  better  than  if  it  had 
been  more  definite;  as  we  may  now  include  every  thing  that  an- 
noys and  alarms;  every  thing  that  would  injure  or  destroy — Be 
tlie  case  what  it  may,  he  is  our  principal,  our  only  relief.  He  does 
not  exempt  ns  from  trouble  and  conflict ;  but  he  affords  us  assist- 
ance, comfort,  and  deliverance.  Storms  may  arise :  but  he  is  our 
strong  hold ;  enemies  may  assail  us ;  but  he  will  give  us  victory 
at  last,  and  even  now  keep  our  minds  in  perfect  peace,  being  stayed 
on  him. 

Let  us  think  of  several  of  these  Assyrians  ;  and  see  how  when 
they  invade  us,  and  would  swallow  us  up,  he  is  our  peace.  Does 
the  broken  law  of  God  threaten  us?  I  say,  the  broken  law  ol 
God — for  a  man  has  nothing  to  fear  from  it,  when  it  is  perfectly 
kept ;  For  the  man  that  doeth  these  things,  shall  live  in  them— but 
the  soul  that  sinneth,  it  shall  die.  The  curse  enters  through  every 
breach  of  transgression.  And  who  is  not,  therefore,  exposed  ? 
Who  can  be  so  ignorant  as  to  suppose,  that  he  has  continued  in  all 
thmgs  written  in  the  book  of  the  law  to  do  them  ?  Now  here  is  a 
condition  to  be  in  !  The  commandment  coming — sin  reviving — 
hope  dying— and  nothing  expected,  but  a  certain  fearful  looking 
for  of  judgment !  But  he  is  our  peace  who  died  for  our  offences 
and  rose  again  for  our  justification — 

"  Go,  ye  that  rest  upon  the  law,  I  "  But  I'll  retire  beneath  the  Cross — 

"  And  toil  and  seek  salvation  there,  |  "  Savior,  at  thy  dear  fe€t  I  lie ; 

"  Forth  to  the  flames  that  Moses  saw,  I  "  And  the  keen  sword  that  justice  draws, 

"  And  fear,  and  trend)le,  and  despair.  '  "  Flaming  and  red,  shall  pass  me  by  I' 

Or,  does  our  adversary  the  devil  terrify  ?  Oh  !  you  say  when  I 
think  of  his  wiles,  and  strength,  and  his  success  for  near  six  thou- 
sand years:  and  when  I  consider  myself— here  is  enough  to  fill 
me,  not  only  vv^th  dread,  but  despair— what  am  I,  to  the  powers 
of  darkness  1  No  more  than  a  "  worm  to  a  mountain  ?"  Well  be 
it  so :  the  promise  is,  "  Fear  not,  thou  worm  Jacob;  for  thou  shalt 
thrash  the  mountains,  and  beat  them  small  as  the  dust."  In  the 
Lord  you  have  not  only  righteousness,  but  strength.  Think  of 
liim — and  take  courage.  In  all  these  things  you  are  more  tlian 
conquerors,  through  him  that  loved  you. 

Or  do  we  complain  of  the  sin  that  dwelleth  in  us  ?  A  christian 
must  feel  this,  and  ought  to  feel  it,  and  be  deeply  humbled  before 
God  on  account  of  it.  Paul  felt  it ;  and  felt  it  more  than  all  his 
sufferings.  "  O  wretched  man  that  I  am  !  who  shall  deliver  mo 
from  the  body  of  this  death  ?"  But  where  does  he  find  relief? 
"  I  thank  God,  through  Jesus  Christ  our  Lord" — "  He  will  save 
me  from  my  sins ;  and  no-t  only  from  their  dominion— but  their 
very  being.  He  has  begun  a  good  work  in  me,  and  he  will  finish 
it.    My  sanctification  will  be  as  completCj  as  my  justification  now 


282  DECEMBER  6. 

is.  He  is  not  only  able  to  keep  me  from  falling,  but  to  present  me 
faultless  before  the  presence  of  his  glory  with  exceeding  joy." 

Or  do  we  consider  the  troubles  of  life  '?  In  accordance  with  this 
very  case,  he  said  to  his  disciples,  In  the  world  ye  shall  have  tribu- 
lation ;  but  in  me  ye  shall  have  peace.  And  they  found  it  so ;  and 
could  acknowledge,  "  As  the  sufferings  of  Christ  abound  in  us, 
so  our  consolation  also  aboundeth  by  Christ."  Modern  Christians 
may  not  be  called  to  suffer  perseciUions  as  they  did ;  but  they 
may  be  the  subjects  of  personal  and  relative  trials,  which  require 
the  same  support  and  solace;  and  they  equally  belong  to  him; 
and  are  never  dearer  to  his  heart  than  in  the  hour  of  affliction  : 
and  ho  will  not  leave  them  comfortless.  Is  it  nothing  to  know, 
that  he  has  removed  every  thing  penal  from  thy  sufferings?  that 
lie  will  never  leave  thee  nor  forsake  thee?  that  his  grace  shall  be 
sufficient  for  thee  ?  and  that  all  thy  sorrows  shall  yield  the  peacea- 
ble fruits  of  righteousness? 

—But  death !  Ah  !  death  is  called  the  King  of  Terrors.  Who 
can  wonder  that  we  should  feel  at  the  approach  of  it  ?  And  -where 
would  be  the  triumph  of  faith,  if  we  did  not?  But  it  is  possible 
to  rise  above  this  enemy.  We'know  it  from  Scripture.  We  know 
it  from  observation.  But  whence  comes  the  victory  ?  Persons 
may  die  insensibly,  or  they  may  banish  the  subject  from  their 
minds  ;  but  if  a  man  thinks  of  it,  and  thinks  of  it  properly,  there 
is  only  one  relief  when  this  Assyrian  approaches  us.  It  is  to  see 
him  that  has  "  abolished  death."  It  is  to  hear  him  saying,  "  He 
that  believeth  in  me,  though  he  were  dead,  yet  shall  he  live ;  and 
he  that  liveth  and  believeth  in  me,  shall  never  die."  And  this  is 
not  all.  The  enemy  is  not  only  disarmed  by  him,  but  turned  into 
a  friend.  The  curse  is  converted  into  a  blessing.  To  die  is  gain  ; 
and  gain,  too  generally,  in  the  experience,  as  well  as  always  in 
the  result.  Well,  therefore,  could  David  say,  "  Yea,  though  I 
walk  through  the  valley  of  the  shadow  of  death,  I  will  fear  no 
evil;  for  thou  art  with  me:  thy  rod  and  thy  staff  they  comfort  me." 

— Here  behold  the  consolation  of  Israel.  Whatever  would  dis- 
may us,  let  us  look  toward  him,  and  say,  "  This  same  shall  com- 
fort us."  Thanks  be  unto  God  for  his  unspeakable  gift. 


December  6. — "  Hast  thou  not  made  a  hedge  about  him  ?'' — Job,  i,  10. 

This  was  the  question  of  Satan.  The  design  of  it  was  crafty 
and  cruel.  It  was  to  insinuate  that  Job's  religion  was  all  merce- 
nary. Therefore,  no  sooner  had  God  extolled  him,  (who  can 
stand  before  envy?)  than  "  Satan  answered  the  Lord,  and  said, 
Doth  Job  fear  God  for  nought?  Hast  thou  not  made  a  hedge 
about  him  ?"  But  though  the  motive  he  ascribes  to  Job  is  false,  it 
is  otherwise  with  the  condition  he  represents  him  to  be  in.  It 
was  true,  that  God  had  m.ade  a  hedge  about  him;  and  the  same 
hedge  surrounds  all  believers.  Three  things  may  be  inferred 
from  it. 

First.  God's  people  must  be  dear  and  valuable,  otherwise  he 
would  not  make  a  hedge  about  them.  Men  do  not  incur  expense, 
and  take  pains  to  fence  in  a  wilderness,  a  common,  or  a  duiighiil, 


DECEMBER  6.  283 

but  only  what  they  set  a  price  upon.  "  Since,"  says  God,  "  thou 
hast  been  precious  m  my  sight,  thou  hast  been  honorable,  and  I 
liave  loved  thee."'  This  love  "  passeth  knowledge."  His  vineyard, 
his  garden,  his  jewels,  his  children,  his  bride,  are  not  so  dear  and 
precious  to  their  owner,  as  all  the  subjects  of  divine  grace  are  to 
(rod.  "  The  Lord  taketh  pleasure  in  them  that  fear  him ;  in  them  I 
that  hope  in  his  mercy." 

Secondly.     They  must  be  liable  to  danger  and  injury;  why 
else  should  he  make  a  hedge  about  them  ?   They  are  exposed  to 
the  same  perils  with  others,  but  they  have  many  which  are  pecu- 
liar to  themselves,  because  of  their  new  state,  and  character,  and 
])rivileges.     David  admits  this.     "  Thou  preparest  a  table  before 
me,  in  the  presence  of  my  enemies."    They  were  all  around  him, 
looking  on,  ready  to  seize  his  comfort,  and  destroy  his  person. 
What  is  the  language  of  every  awakened  soul  ?  "  Lord,  how  are 
they  increased  that  trouble  me !  Many  there  be  that  rise  up  against   Z' 
me."  And  as  they  are  numerous,  so  they  are  malicious,  wise,  and 
powerful,  and  would  soon  overcome  him ;  but  his  help  cometh 
from  the  name  of  the  Lord,  who  made  heaven  and  earth. 
^  Thirdly.    They  must  be  safe,  whatever  evils  encompass  them,    • 
For  they  do  not  lie  open  and  unguarded — God  has  made  a  hedge    I 
about  them.    We  have  often  heard  the  remark,  and  it  is  as  true    \ 
as  it  is  common,  "  They  are  well  kept  whom  God  keeps."  What    ^ 
he  does  for  the  safety  of  his  people  must  be  effectual.     Therefore, 
the  church  says,  "  Save  me,  and  I  shall  be  saved ;  for  thou  art 
my  praise."     His  power  is  almighty ;  and  he  saveth  by  his  right 
hand  them  that  put  their  trust  in  him,  from  them  that  rise  up 
against  them.     He  keeps  them  as  the  apple  of  his  eye.     He  that 
keepeth  Israel  never  slumbers  nor  sleeps.    Lest  any  hurt  them. 
says  he,  I  will  keep  them  night  and  day.     But  how  far  does  this  ( 
hedge  extend?  It  reaches  to  his  estate,  his  business,  his  dwelling  1 
place,  his  family,  his  reputation,  his  body,  his  soul.     "  Hast  not 
thou  made  a  hedge  about  him?  and  about  his  house?  and  about  I 
all  that  he  hath  on  everj/  side  ?" 

But  here  it  may  be  asked.  How  does  this  subject  harmonize 
with  observation  and  experience  ?  Do  not  his  people  sometimes 
suffer  losses  and  injuries,  as  well  as  others  }  We  must  distinguish 
between  their  spiritual  and  their  temporal  condition.  With  regard 
to  the  former  their  security  is  absolute.  They  are  kept  by  the 
power  of  God,  through  faith,  unto  salvation.  But  as  to  the  latter, 
their  preservation  is  conditional.  It  is  never  absolutely  promised ; 
and  the  reason  is,  that  it  is  not  essential  to  their  welfare.  Yea, 
sometimes  the  removal  of  a  temporal  good  is  a  greater  blessing 
than  the  continuance  of  it,  and  is  even  indispensable  to  some 
liigher  advantage.  But,  with  regard  to  every  injury  or  loss  in 
their  temporal  interests,  there  are  two  things  which  should  alwavs 
be  remem.bered,  and  they  ought  to  be  sufficient  to  set  their  hearts 
at  rest.  The  one  is,  that  the  loss  or  injury  is  entirely  under  the 
divine  permission.  Nothing  can  touch  a  hair  of  their  head  with- 
out leave  from  their  heavenly  Father.  Satan  could  do  nothing 
against  Peter  till  he  had  "  desired  to  have  him,  that  he  might  sift 
him  as  wheat."    And  so  here.    Satan  walked  around  this  hedge, 


284  DECEMBER  7. 

and  peeped  tlirough,  and  stood  tip-toe  to  look  over,  with  envy 
and  malice,  but  could  not  touch  his  body,  no,  nor  even  one  of 
his  servants  or  sheep,  till  God,  for  the  trial  of  Job,  allowed  him. 
The  other  is,  that  the  permission  is  always,  and  invariably  regu 
lated  by  the  wisdom  and  goodness  of  his  God,  who  loves  them 
infinitely  better  than  they  love  themselves.  He  that  spared  not 
his  own  Son,  will  withhold  no  good  thing  from  them.  He  does 
not  afflict  willingly ;  but  every  trial  he  employs  has  a  purpose  to 
serve,  that  will  evince,  in  due  time,  even  the  kindness  of  the  dis- 
pensation, and  enable  the  sufferers  to  acknowledge,  with  praise, 
It  is  good  for  me  that  I  have  been  afflicted. 

Let  his  people,  therefore,  hearken  unto  Him,  and  dwell  safely; 
and  be  quiet  from  the  fear  of  evil. 


Decembkr  7. — "  And  as  he  was  yet  a  coming,  the  devil  threw  him  down, 
and  tare  him."— Luke,  ix,  42. 

— Fearful  of  losing  his  prey,  hating  to  have  him  cured,  and 
wishing  to  prevent  the  display  of  the  Savior's  goodness  and 
power.  He  could  not,  indeed,  hinder  the  deliverance,  but  he  did 
what  he  could. 

There  is  no  coming  to  our  Savior  now,  as  persons  came  in  the 
days  of  his  flesh ;  for  he  is  no  more  in  the  world,  as  to  his  bodily 
presence — But  we  may  come  to  him  spiritually,  by  faith  and  prayer. 
x\nd,  in  the  suffering  of  this  patient,  we  have  an  emblem  of  what 
w^e  may  meet  with,  as  we  are  approaching.  We  can  never  seek 
him  in  vain:  but  our  case  may  seem  worse  before  relief  arrives. 
We  may  be  thrown  down  and  torn  in  the  way.  God  saw  the  af- 
fliction of  Israel,  and  resolved  to  save  them  ;  but  before  they  left 
Egypt,  their  bondage  was  more  sorely  felt ;  and  as  soon  as  they 
had  escaped,  Pharaoh  pursued  them,  and  hemmed  them  in.  As 
long  as  people  remain  regardless  of  Christ,  the  enemy  keeps  them 
in  peace ;  but  when  they  begin  to  inquire  in  earnest  after  him, 
then  commences  the  conflict ;  and  this  is  the  language  of  many 
an  applicant,  as  "  he  is  a  coming" — "  O  my  God  !  my  soul  is  cast 
down  within  me." 

Some  of  his  difficulties  and  discouragements  may  arise  from 
the  opposition  of  friends  and  relations.  Marvel  not,  said  the  Sa- 
vior, if  the  world  hate  you.  We  have  no  reason  to  believe,  oui 
religion  is  the  religion  of  the  Bible,  if  it  be  palatable  to  the  taste 
of  carnal  minds.  How  often,  as  soon  as  a  man  becomes  decided,  is 
he  had  in  derision  of  all  around  him,  and  like  one  mocked  of  his 
neighbor!  And  is  it  not  trying  to  proceed  in  a  course  that  will 
break  up  connexions  otherwise  agreeable  ?  and  draw  upon  him 
the  sneer,  or  the  laugh?  the  ridicule,  or  the  menace?  Yet  he 
must  go  forth  to  him  without  the  camp,  bearing  his  reproach.  And 
he  ought  to  rejoice  that  he  is  counted  worthy  to  suffer  shame  for 
his  name.  But  every  thing  cannot  be  expected  at  first.  Tho  trial 
is  greater  when  a  man's  foes  are  those  of  his  own  house,  when 
the  persecution  comes  from  those  he  loves,  and  ought  even  to 
obey,  only  in  the  Lord.  But  the  trial  is  greatest,  at  least  to  a 
grateful  and  ingenuous  mind,  when  the  persecution  results,  not 
from  violence  or  threatenings,  but  from  kindness,  and  entreaties 


DECEMBER  7.  285 

and  tears.  Yet  through  all  this  he  must  press.  He  that  loveth 
father  or  mother  more  than  me,  is  not  worthy  of  me;  and  he  that 
forsaketh  not  all  that  he  hath,  cannot  be  my  disciple. 

Sometimes  the  coming  soul  has  difficulties  arismg  from  igno- 
rance of  the  method  of  salvation.  These,  indeed,  will  not  remain 
long,  when  the  heart  is  brought  into  a  proper  state,  and  the  man 
crie°s,  What  must  I  do  to  be  saved  ?  But  some  are  alarmed  before 
they  are  enlightened,  as  a  person  may  be  awakened  in  the  dark, 
and  not  know  which  way  to  flee.  Or  as  a  patient  may  be  sensible 
of  the  danger  of  his  disease,  before  he  knows  the  physician  or  the 
remedy.  Some  have  not  had  parents  who  taught  them  the  truth, 
as  it  is  in  Jesus ;  and  they  have  no  access  to  evangelical  preach- 
ing, and  they  are  not  blessed  with  such  Christian  companions  as 
can  guide  their  feet  into  the  path  of  peace.  What  wonder,  there- 
fore, if  such,  for  a  while,  should  betake  themselves  (for  some- 
thing, in  such  cases,  will  be  done,  they  cannot  sit  still)  to  improper 
expedients,  and  self-righteous  means  of  relief  ?  For  all  legalists 
are  not  of  the  same  kind.  Some  are  such  from  disposition,  and 
these  are  the  bitterest  adversaries  of  the  Gospel ;  and  the  presenta- 
tion of  the  truth  only  draws  forth  their  enmity.  But  others  are 
such  from  want  of  better  information  only ;  and  when  they  find  the 
light,  they  rejoice  in  it—"  Oh !  this  is  what  my  soul  was  follov/ing 
hard  after— O  that  I  had  known  it  earlier ;  and,  instead  of  work- 
ing, had  believed  on  him  that  justifieth  the  ungodly ;  and,  instead 
of  attempting  to  build  up  a  wretched  shelter  of  my  own,  I  had 
only  fled  for  refuge  to  the  hope  set  before  me !" 

Allied  to  this  is  another  discouragement  the  coming  sinner 
feels,  springing  from  doubts  and  fears,  when  he  does  perceive  the 
way,  and  is  informed  that  there  is  salvation  in  no  other.  Pressed 
down  with  such  a  sense  of  his  unworthiness,  and  with  such  views 
of  the  number  and  heinousness  of  his  sins,  as  he  never  had  before, 
he  is  ready  to  conclude,  that  such  immense  blessings  cannot  be 
for  him;  and  that  Jus  claiming  them  would  be  no  better  than  pre- 
sumption. Let  not  such  a  desponding  soul  refuse  to  be  com- 
forted. Let  him  ask,  AMiat  recommendation  had  Manasseh  ? 
Where  am  /excluded  from  hope  !  Does  he  not  say,  Look  unto 
me,  and  be  ye  saved,  all  the  ends  of  the  earth  ?  If  I  have  nothing 
with  which  to  purchase,  am  I  not  invited  to  '•  buy  without  money, 
and  without  price  ?•' 

'•  Retreat  beneath  bis  w  iiiffs,  |  "  This  more  exalts  tlie  King  of  kings, 

•' And  ia  his  grace  confide;  |  •' Than  all  your  works  beside." 

An  apprehension,  too,  of  the  arduous  duties  of  the  Christian 
life,  is  frequently  very  dismaying.  The  Scripture  tells  him,thit 
this  life  is  a  building  and  a  warfare;  and  enjoins  him,  before  he 
begins,  to  count  the  cost  of  the  one,  and  the  resources  of  the 
other.  He  does  this,  and  feels  himself  perfectly  inadequate  to 
both.  And  so  he  may  feel,  and  ought  to  feel :  for  when  he  is  poor, 
then  is  he  rich  ;  and  when  he  is  weak,  then  is  he  strong.  But  fear 
not,  says  the  Savior ;  for,  I  am  vrith  thee.  My  grace  is  sufficient 
for  thee.  As  thy  day,  so  shall  thy  strength  be.  ''  Even  the 
youths  shall  faint  and  be  weary,  and  the  young  men  shall  utterly 
fall  J  but  they  that  wait  upon  the  Lord  shall  renew  their  strength; 


286  DECEMBER  8. 

they  shall  mount  up  with  wings,  as  eagles;  they  shall  rim,  and 
not  be  weary  ;  and  they  shall  walk,  and  not  faint." 

Finally.  There  are  things  among  the  professors  of  religion^ 
which  often  perplex  and  scandalize  yomig  converts.  Such  are 
the  diversities  of  opinion  among  them.  And  thgir  alienation  from 
each  other,  because  of  their  little  distinctions.  And  the  falls  of 
some ',  and  the  backslidings  of  others.  Older  and  wiser  Chris- 
tians know  how  to  account  for  all  this,  without  shaking  their  faith 
and  hope — though  it  often  is  grievous  even  to  them  :  but  the  weak 
find  them  stumbling-blocks,  over  which  they  often  fall.  For  which 
reason,  the  apostle  says,  to  the  believing  Hebrews,  "  Lift  up  the 
hands  which  hang  down,  and  the  feeble  knees ;  and  make  straight 
paths  for  your  feet,  lest'  that  which  is  lame  be  turned  out  of  the 
way  :  but  let  it  rather  be  healed." 

Two  things  must  now  be  fixed  in  the  mind.  The  one  is— thai 
whatever  would  impede  our  coming  to  Christ,  is  from  Satan ;  and 
should  be  resisted  accordingly.  The  other  is — that  whatever  diffi- 
culties we  may  encounter — come  to  him  we  must.  It  is  not  a 
matter  of  indifference — It  is  the  one  thing  needful— We  perish 
without  it — "  Ye  will  not  come  unto  me  that  ye  might  have  life.'^ 


Dece3iber  8. — "If  I  must  needs  glory,  I  will  glory  of  the  things  whicl 
concern  mine  infirmities." — 2  Cor.  xi,  30. 

We  ma}^  consider  these  infirmities  under  two  classes : 
First ;  as  outward  and  natural.  Thus  they  include  bodily  weak 
nesses  and  indispositions.  Some,  by  reason  of  a  healthful  and 
firm  constitution,  know  little  of  these  infirmities,  and  can  scarcely 
sympathize  with  those  who  are  the  subjects  of  them.  But  Paul 
was  no  stranger  to  them.  I  was  with  you,  says  he  to  the  Corin- 
thians, in  weakness,  in  fear,  and  in  much  trembling.  They  also 
include  all  other  external  afflictions — Avhatever  lowers  a  man's 
condition,  and  weakens  him  in  the  opinion  of  the  world,  who  al- 
ways judge  after  outward  appearances.  If  it  were  necessary  to 
prove  this,  w^e  might  refer  to  the  apostle's  sufferings,  as  recorded 
in  the  preceding  verses,  and  to  which  he  obviously  alludes  :  and 
also  to  what  he  immediately  subjoins,  as  an  illustration — in  his 
escape  from  Damascus,  by  the  wall  in  a  basket ;  and  the  thorn  in 
the  flesh,  the  messenger  of  Satan  to  buffet  him— ending  with  his 
noble  avowel,  "Therefore  I  take  pleasure  in  infirmities,  in  re- 
proaches, in  necessities,  in  persecutions,  in  distresses,  for  Christ's 
sake;  for  when  I  am  weak,  then  am  I  strong." 

There  is  something  wonderful  in  this.  For  all  these  things' are 
viewed  as  disadvantages,  and  give  rise  to  emotions  of  grief  and 
sliame,  rather  than  of  joy  and  glory.  People  glory  in  their  beau- 
ty, not  in  their  deformity;  in  their  strength,  not  in  their  weak- 
ness; in  their  dignity,  not  in  their  meanness;  in  their  praise,  not 
in  their  disgrace;  in  their  successes,  not  in  their  disappointments. 
But  Paul  says,  "If  I  must  needs  glory  /will  glory  of  the  things 
which  concern  mine  infirmities."  Let  us  make  a  distinction  here. 
Absolutely  considered,  these  things  are  evils  in  themselves :  and  it 
does  not  become  a  Christian  to  pray  for  them,  or  go  out  of  his 


DECEMBER  8.  287 

way  to  meet  with  them.    But  when  he  is  called  to  suffer  them  ac- 
cordin-T  to  the  will  of  God,  he  should  remember  that  there  are  pur- 
poses t^  be  answered  by  them,  which  render  them  rehUw^yv^^l^- 
ble  and  excellent.    If  medicine  be  regarded  only  as  to  its  taste,  we 
s  ly  it  is  offensive,  and  we  should  decline  it :  but  when  the  necessi- 
ty and  usefulness  of  it  are  perceived,  and  we  think  of  the  health 
10  be  restored,  and  the  life  to  be  prolonged  by  it,  we  not  only  con- 
s'^rt  to  take  it,  but  thankfully  pay  for  the  otherwise  disagreeable 
remedy.  "  Now  no  chastening  for  the  present  seemeth  to  be  joyous, 
but  grievous:  nevertheless,  afterward  it  yieldeth  the  peaceable  fruit 
of  ri  crhteousness  unto  them  which  are  exercised  thereby,     bo  it  is 
here^  Paul  ^lories  in  things  which  concern  his  infirmities.     What 
are  these?  °We  may  consider  them  as  preservatives  or  preven- 
tions-Thus  when  Israel  was  going  astray  after  her  lovers  says 
God,  "  I  will  hedge  up  her  way  with  thorns,  and  make  a  wall  that 
^he  shall  not  be  able  to  find  her  paths,"    And  as  restorers.     Thus 
David  says,  "Before  I  was  afliicted,  I  went  astray;  but  now  1 
have  kept  thy  word."     I  was  sick,  he  bled  me,  and  I  recovered. 
\nd  as  probations,  to  evince  and  display  the  reality  and  degree  of 
onr  religion:  the  tenderness  of  God's  care,  the  supports  of  his 
arace,  and  the  truth  of  his  word.     Of  this  quality  were  Job  s  suf- 
Ferinffs.     And  as  preparatives— for  usefulness  here,  and  heaven 
hereafter.     How  these  views  of  faith  alter  our  estimate  of  the  dis- 
pensation, and  our  feelings  under  it  !  •  i       , 
But,  secondly  ;  we  may  consider  these  infirmities  as  inward  and 
spiritual.    Thus  they  comprise  all  those  weaknesses  and  deficien- 
cies of  <^race  under  which  the  best  now  labor  ;  and  which  leiui 
them  to  pray,  "  Strengthen,  O  God,  that  which  thou  hast  wrought 
for  us."     Something  is  v/anting  in  their  faith,  hope,  courage,  pa- 
tience, and  spiritual  understanding.     Even  Paul  could  say.  I  have 
not  attained:  I  am  not  already  perfect.   But  are  not  these  infirmi- 
ties matt  er  of  humiliation,  rather  than  of  glorying  ?   \  es ;  the  be- 
liever blushes  and  groans  over  them.    Nor  will  an  apprehension 
of  his   security   reconcile  him  to  his  remaining  imperfections. 
Yea,  a  persuasion  of  God's  constant  love  toward  him  will  induce 
him  the  more  to  bewail  them.     Yet  tlicre  are  things  which  con- 
cern these  infirmities,  for  which  he  feels  thankful,  and  in  which  he 
rejoices.     Four  of  these  may  be  mentioned. 

First.  The  means  of  grace  are  things  which  concern  our  infir- 
mities. Thev  are  rendered  necessary  by  them,  and  are  designed 
to  relieve  them.  In  heaven  they  are  laid  aside ;  there  they  are 
needless.  But  the  Christian  now  cries,  Send  us  help  from  the 
sanctuary,  and  strengthen  us  out  of  Zion.  And  by  waiting  upon 
the  Lord,  he  renews  his  strength. 

Secondly.  The  promises  are  things  which  concern  our  infirmi- 
ties. "  To  him  that  hath  shall  be  given."  "  As  thy  days,  so 
shall  thy  strength  be."  "  The  righteous  shall  hold  on  his  way, 
and  he  that  hath  clean  hands  shall  wax  stronger  and  stronger." 
WTien  we  read-  all  this,  let  the  weak  say,  I  am  strong.  But  lor 
these  assurances  we  must  despond:  but  now  we  read  and  go  on  ; 
rsad,  and  fight  on ;  read,  and  suffer  on.  We  rejoice  at  his  word, 
as  one  that  findeth  great  spoil. 

24* 


288  DECEMBER  9. 

Thirdly.  The  influences  of  the  Spirit  are  things  which  con« 
cern  our  infirmities.  How  is  a  Christian  to  live,  or  walk  ?  He 
lives  in  the  Spirit,  and  walks  in  the  Spirit.  How  does  he  pray? 
In  the  Holy  Ghost.  "  The  Spirit  also  helpeth  our  infirmities :  for 
we  know  not  what  we  should  pray  for  as  we  ought ;  but  the  Spirit 
itself  maketh  intercession  for  us  with  groanings  which  cannot  be 
uttered.  And  He  that  searcheth  the  hearts,  knoweth  what  is  the 
mind  of  the  Spirit,  because  he  maketh  intercession  for  the  saints 
according  to  the  will  of  God."  Observe  the  ground  of  the  apos- 
tle's hope,  with  regard  to  himself,  in  the  issue  of  all  his  sufferings  : 
'•  I  know  that  this  shall  turn  to  my  salvation  through  your  prayei-, 
and  the  supply  of  the  Spirit  of  Jesus  Christ."  And  with  him 
here  is  rich  abundance  :  and  in  him  all  fullness  dwells ;  and  to 
him  we  have  always  a  free  and  invited  access. 

Fourthly.  The  last  thing  that  concerns  our  infirmities,  is  the 
removal  of  them  by  death.  A  certain  removal.  A  removal  nigh 
at  hand.  An  entire  removal.  Every  one  of  them  will  be  done 
away  with  and  for  ever ! 


December  9. — "  I  am  a  burden  to  myself." — Job,  vii,  20. 

And  perhaps  this  is  not  all— perhaps  you  are  a  burden  to 
others  also. 

— But  we  will  leave  this,  and  inquire  whether  you  are  a  burden 
to  yourself.  We  may  put  the  complaint  into  the  mouth  of  four 
classes. 

It  is  sometimes  the  language  of  the  aflflicted.  Thus  it  was  the 
exclamation  of  Job.  We  talk  of  trouble.  He  could  say,  "  Behold, 
and  see  if  there  was  sorrow  like  unto  my  sorrow."  Read  the 
affecting  relation ;  dwell  on  all  the  dismal  items  ;  and  wonder  not 
that  he  should  say,  "  I  am  a  burden  to  myself."  If  we  cannot 
approve  of  the  strength  of  his  complaint,  we  hardly  know  how  to 
condemn  it.  God  himself  overlooks  it,  and  only  holds  him  forth 
as  an  example  of  patience.  All  sufferers  cannot,  indeed,  say, 
truly,  as  he  did,  "  My  stroke  is  heavier  than  my  groanings."  Yet 
the  heart's  bitterness  is  known  only  to  itself.  We  cannot  deter- 
mine the  pressure  of  another's  mind  under  suffering,  for  the  feel- 
ing of  affliction  may  be  actually  much  greater,  than  we  should 
have  supposed  from  the  degree  of  it.  But  afflictions  may  be 
great  in  themselves,  from  their  number,  and  frequency,  and  sud- 
denness, and  subject.  Is  this  thy  case?  Yield  not  to  impatience 
and  despondency.  Such  afflictions  have  often  introduced  a  train 
of  mercies,  and  the  Valley  of  Achor  has  been  a  door  of  hope. 
How  many  in  heaven,  how  many  on  earth,  are  now  thanking 
God  for  their  trials  !  He  knows  how  to  deliver.  Say— Lord,  "  I 
am  oppressed  ;  undertake  for  me."  Cast  thy  burden  upon  the 
Lord,  and  he  shall  sustain  thee." 

It  is  sometimes  the  language  of  the  disengaged  and  idle.  None 
so  little  enjoy  life,  and  are  such  burdens  to  themselves,  as  those 
who  have  nothing  to  do— for 

"  A  want  of  occupation  is  not  rest—     |    "  A  mind  quite  vacant,  is  a  miiid  difitress'd." 

Such  a  man  is  out  of  God's  order,  and  opposing  his  obvious  de- 


DECE:MBER  9.  289 

%i(rn  in  the  faculties  he  has  given,  and  the  condition  in  which  he 
has  placed  him.  Nothing,  therefore,  is  promised  in  the  Scripture 
to  the  indolent.  Take  the  indolent,  with  regard  to  exertion— 
What  indecision!  What  delay  !  What  reluctance  !  What  appre- 
hension !  "  The  slothful  man  saith.  There  is  a  lion  without ;  1 
shall  be  slain  in  the  streets."  "  The  way  of  a  slothful  man  is  as  a 
hedcre  of  thorns;  but  the  way  of  the  righteous  is  made  plain. 
Take  him  with  regard  to  health— What  sluggishness  of  circula- 
tion 1  What  depression  of  spirits !  What  dullness  of  appetite ! 
What  enervation  of  frame !  Take  him  with  regard  to  temper  and 
enjovment— Who  is  pettish  and  fretful?  Who  feels  wanton  and 
childish  cravings  ?  Who  is  too  soft  to  bear  any  of  the  hardships 
of  life  ?  Who  broods  over  every  little  vexation  and  inconve- 
nience !  Who  not  only  increases  real,  but  conjures  up  imaginary 
evils?  and  gets  no  svmpathv  from  any  one  in  either?  Who  feeis 
time  wearisome  and  irksome  ?  Who  is  devoured  by  ennui  and 
spleen!  Who  oppresses  others  with  their  company?  and  their 
questions,  and  censorious  talk?  The  active  only  have  the  true 
relish  of  life.  He  who  knows  not  what  it  is  to  labor,  knows  not 
n-hat  it  is  to  enjoy.  Recreation  is  only  valuable  as  it  unbends  us 
—the  idle  know  nothing  of  it.  It  is  exertion  that  renders  rest  de- 
lightful, and  sleep  sweet  and  undisturbed.  That  the  happiness 
of  life  depends  on  the  regular  prosecution  of  some  laudable  pur- 
nose  or  lawful  calling,  which  engages,  helps,  and  enlivens,  all  our 
oowers ;  let  those  bear  witness  who,  after  spending  years  m  ac- 
tive usefulness,  retire,  to  enjoy  themselves.  Prayers  should  be 
offered  up  for  their  servants  and  wives ;  and  for  themselves  too— 
they  are  a  burden  to  themselves. 

It  is  the  language  of  the  wicked.  Not  always,  indeed :  but 
much  oftener  than  they  are  willing  to  own.  It  may  not  come 
from  them  in  the  circle  of  their  companions  ;  but  it  is  sighed  out 
in  private,  when  the  charm  of  amusement  has  ceased,  and  con- 
science tries  to  be  heard.  They  may  pretend  (for  hypocrisy  is 
not  confined  to  religion)  to  be  peaceful ;  but  they  know  that  one 
thought  of  God  is  suilicient  to  destroy  all  the  calm.  They  may 
profess  to  admire  the  world ;  but  they  know  it  affords  them  no 
satisfaction.  They  know  they  return  jaded  from  all  their  excur- 
sions of  avarice,  ambition,  and  sensuality,  still  asking.  Who  will 
show  us  any  good  ?  They  know  that,  in  this  uncertain  state,  they 
are  alwavs  trembling  for  the  idols  of  their  hearts  ;  that  they  look 
for  no  support  in  trouble;  and  dread  the  approach  of  death— to 
the  fear  of  which  they  are  all  their  life-time  subject  to  bondage. 
Sin  and  sorrow  are  inseparable.  God  himself  has  told  us  that  tlie 
way  of  transgressors  is  hard,  and  that  there  is  no  peace  to  the 
wi«  ked.  Manv  sins  bring  their  own  punishment  along  with  them. 
Envy  is  the  rottenness  of  the  bones.  "  Pride  is  restless  as  the 
wind."  What  a  torment  is  the  spirit  of  revenge !  What  must  be 
the  apprehension  of  the  thief!  and  the  terror  of  the  murderer! 
What  the  remorse  of  a  villain  who  has  seduced  a  fellow  creature 
from  the  path  of  virtue,  and  made  her  ignominious  and  wretched 
for  life  !  What  the  feelings  of  a  drunkard,  who  has  ruined  his  busi- 
ness, and  covered  his  wife  and  children  with  rags  !  How  often  does 


290  DECEMBER  10. 

the  sinner  become  the  contempt  of  the  neighborhood  ?  How  often 
does  he  contract  infirmities  and  diseases,  which  lie  down  with  him 
in  the  dust !  Yes.  he  may  well  say,  I  am  a  burden  to  myself— and 
to  got  rid  of  the  intolerable  load,  he  not  rarely  lays  violent  hands 
upon  himself;  saying  with  Cain,  my  punishment  is  greater  than 
I  can  bear. 

It  may  be  the  language  of  the  godly.  We  mean,  not  only  or 
principally  as  they  are  afflicted  ;  then  they  ^vould  coincide  with 
the  first  class  of  complainants.  Many,  indeed,  are  the  afflictions 
of  the  righteous,  and  they  are  not  required  to  be  insensible  under 
them.  But  there  are  things  which  they  feel  more  painfully  than 
outward  trouble.  The  temptations  of  Satan.  A  world  lying  in 
wickedness.  The  imperfections  of  their  graces.  The  remains  of 
corruption  within  them.  Wanderings  in  duty.  An  evil  heart  of 
unbelief.  Distrust  of  their  best  Friend.  The  grievings  of  the 
Holy  Spirit.  Another  cannot  enter  into  all  this.  It  requires  the 
feelings  of  a  renewed  mind ;  but  this  induces  the  believer  to  say, 
"  I  loathe  it — I  would  not  live  always."  O  WTCtched  man  that  I 
am  !  said  Paul ;  who  shall  deliver  me  from  the  body  of  this  death  ? 

Is  there  any  relief?  The  very  experience  is  a  token  for  good. 
Your  case  is  not  peculiar.  All  your  brethren,  while  in  this  taber- 
nacle, groan  too,  being  burdened.  You  Avill  not  be  a  burden  to 
yourself  always,  or  long.  You  now  say,  Behold,  I  am  vile : 
wherefore  I  abhor  myself  in  dust  and  ashes.  But  you  will  soon 
be  reconciled  to  yourselves,  without  pride.  Your  knowledge  will 
be  without  obscurity ;  your  services,  without  imperfections  ;  your 
pleasure,  without  pain.  And  he  who  is  now  keeping  you  from 
falling,  will  present  you  faultless  before  the  presence  of  his  glory, 
with  exceeding  joy. 


December  10. — "  I  was  in  the  Spirit  on  the  Lord's  day." — Rev.  i,  10. 

This  proves  how  early,  among  Christians,  one  day  in  the  week 
was  distinguished  from  the  rest.  And  it  is  obvious,  that  the  day 
thus  distinguished  was  the  first  day  of  the  week,  for  no  other  is 
ever  styled  "  the  Lord's  day,"  in  the  New  Testament,  or  by  any 
of  the  ancient  writers.  It  is  called  '*  the  Lord's  day,"  not  only 
by  way  of  distinction,  but  excellency,  being  appropriated  to  his 
service,  and  consecrated  to  his  honor,  as  the  day  of  his  resurrec- 
tion from  the  dead,  and  entering  into  his  rest  from  the  works  of 
redemption. 

To  be  in  the  Spirit,  often  signifies,  to  be  inspired,  or  to  receive 
communications  immediately  from  God,  and  it  is  certain  that  John 
was  thus  honored.  But  the  phrase  may  be  used  in  reference  to  a 
spirituality  of  mind ;  and  doubtless  John  experienced  this  also, 
and  it  prepared  him  for  the  sublime  discoveries  he  was  favored 
with.  Though  miracles  have  ceased,  the  Spirit  is  still  given  in 
his  ordinary  influences ;  and  if  any  man  have  not  the  Spirit  of 
Christ,  he  is  none  of  his.  We  are  required  to  pray  in  the  Holy 
Ghost ;  to  worship  God  in  the  Spirit ;  to  live  and  walk  in  the 
Spirit.  Hence  the  common  notion  of  our  being  in  the  Spirit  on 
the  Lord's  day  is  perfectly  scriptural.     But  w«  must  distinguish 


DECEMBER  iO.  291 

between  our  being  in  the  Spirit,  and  the  Spirit  being  in  us.  The 
latter  denotes  the  reahty  of  his  influence,  the  former,  the  abun- 
dance. Thus  we  say,  a  man  is  in  love,  or  in  liquor,  or  in  a  pas- 
sion, to  intimate  that  he  is  entirely  seized  and  governed  by  it.  We 
are  not  only  to  possess  the  Spirit,  but  to  be  possessed  by  it.  "  Be 
ye  filled  with  the  Spirit."  It  is  not  enough  for  us  to  be  in  a  spiritual 
state — but  frame. 

We  must  not,  however,  confine  the  import  of  this  expression  as 
some  do,  who  never  think  of  their  being  in  the  Spirit  on  the  Lord's 
day.  but  when  they  are  relieved,  comforted,  delighted.  We  love 
feeling  in  religion ;  but  religious  feelings  are  many  and  various. 
It  is  desirable  to  pass  the  Sabbath  in  liveliness,  liberty,  and  joy; 
and  we  read  of  the  Spirit  of  life,  and  of  a  free  Spirit,  and  of  the 
comfort  of  the  Holy  Ghost.  But  a  mournful  Sabbath  may  be  a 
very  profitable  one ;  and  we  are  never  more  in  the  Spirit  than 
when  we  are  deeply  sensible  of  our  unworthiness,  and  exclaim, 
at  the  foot  of  the  Cross,  Behold,  I  am  vile,  and  hunger  and  thirst 
after  righteousness.  For,  is  he  not  the  Spirit  of  truth?  the  con- 
vincer  of  sin?  the  Spirit  of  grace  and  supplication?  And  does  he 
not  lead  us  to  look  upon  him  whom  we  have  pierced,  and  to  mourn 
for  him  ? 

Who  does  not  know,  by  experience,  that  the  day  and  the  Spirit 
are  not  always  thus  united?  Who  has  not  had  Sabbaths  devoid  of 
all  proper  religious  affections  ?  This  should  be  a  matter  of  deep 
humiliation.  How  piercing  should  be  the  thought  of  a  lost  Sab- 
bath !  Lost,  never  to  return  !  Lost,  yet  to  be  accounted  for !  But 
what  is  a  dull  and  formal  attendance  on  the  services  of  the  season, 
without  those  influences  which  the  day  requires,  and  is  in  itself 
adapted  to  produce. 

As  the  richest  Sabbath,  with  regard  to  means  and  ordinances, 
may  be  passed  without  the  Spirit,  so  we  may  be  in  the  Spirit  on 
the  Lord's  day,  w^hen  the  day  is  attended  with  few,  or  none  of 
these  advantages.  And  was  it  not  thus  with  the  beloved  disciple  ? 
Oh  !  there  are  Sabbaths  when  every  thing  is  attractive ;  when  Ave 
go  to  the  house  of  God  in  company ;  when  our  eyes  see  our 
teachers ;  when  our  ears  hear  the  joyful  sound  of  salvation  by 
grace  !  But  John's  Sabbath  was  a  day  of  suffering,  of  privation, 
of  exile,  of  solitude,  in  a  desert  isle — 

"  Where  the  sound  of  the  church-going  bell, 

"  Those  rocks  and  those  valleys  ne'er  heard  ; 
"  Never  sighed  at  the  sound  of  a  knell, 

"  Or  sniUcd  when  a  Sabbath  appeared." 

But  heaven  was  opened  unto  him  ;  and  perhaps  he  never  had 
such  a  Sabbath  on  earth  before.  A  Christian  may  never  be  less 
alone,  than  when  alone.  His  consolations  may  equal,  j'-ea,  exceed 
his  sufferings.  While  his  body  is  fettered,  his  soul  may  range  in 
all  the  glorious  liberty  of  the  sons  of  God. 

Yes,  you  may  be  in  the  Spirit  on  the  Lord's  day,  when  denied 
the  privileges  of  the  sanctuary.  If  you  keep  away,  from  indiffer- 
ence, or  indolence,  or  to  save  expense,  when  you  have  the  ability 
to  procure  accommodation,  or  from  any  of  those  excuses  which 
would  detain  you  from  nothing  else,  you  have  no  reason  to  ex- 


292  DECEMBER  11. 

pect  the  Divine  sanction.  But  sometimes  travelling,  even  on  the 
Lord's  day,  by  land  or  by  water,  may  be  imavoidable;  or  accident, 
or  disease,  or  infirmity  of  age,  may"  confine  you  :  in  which  case 
the  Lord  will  not  despise  his  prisoners  ;  and  they  shall  i^now  the 
blessedness  of  those  whose  strength  is  in  him,  and  in  whose  hearts 
are  the  ways  of  them.  It  is  better  to  want  opportunity  and  power, 
than  the  will,  when  we  serve  Him  who  looketh  at  the  heart.  No- 
thing can  be  a  subctitute  for  him ;  but  he  is  a  substitute  for  every 
thing,  and  he  is  always  accessible  ;  and  "  if  ye,  being  evil,  know 
how  to  give  good  gifts  unto  your  children,  how  much  more 
shall  your  heavenly  Father  give  the  Holy  Spirit  to  them  that  ask 
himl"  «.««__ 

Dkcember  11 .— "  And  the  Lord  turned  the  captirity  of  Job,  when  he  prayed 
for  his  friends." — Job,  xiii,  JO.  ^ 

Job  was  once  the  greatest  man  in  the  East.  But  he  was  stripped 
of  every  thing,  but  life  ;  and  became  as  a  sufferer,  proverbial  for 
ever.  How  long  his  calamities  continued,  we  cannot  determine. 
But,  at  length,  the  shadow  of  death  was  turned  into  the  morning. 
His  troubles  were  all  removed ;  his  losses  all  repaired ;  and  his 
latter  end  blessed  more  than  his  beginning.  Hence,  says  the  Apos- 
tle James,  "  Ye  have  heard  of  the  patience  of  Job,  and  have  seen 
the  end  of  the  Lord ;  that  the  Lord  is  very  pitiful,  and  of  tender 
mercy." 

—His  state  of  affliction  is  called  "  his  captivity."  Did,  then, 
ihe  Chaldeans  and  Sabeans,  when  they  robbed  him,  make  him  also 
a  prisoner  ?  The  term  is  metaphorical.  Yet  there  is  a  striking 
reality,  as  the  foundation  of  it.  By  the  permission  of  Providence, 
Satan,  for  a  while,  had  him  in  his  possession,  to  go  as  far  as  he 
pleased  in  destroying  his  substance,  and  afflicting  his  body.  In 
consequence  of  this,  a  troop  of  woes  seized  him ;  and  his  feet,  as 
he  says,  were  made  fast  in  the  stocks.  David  also,  expresses  him- 
self much  in  the  same  way — "  Bring  my  soul  out  of  prison."  He 
despises  not  his  prisoners.  A  state  of  aflSiction  is  not  only  un- 
pleasant, but  confining.  Losses  in  property  abridge  a  man  of  his 
former  excursions  of  pleasure,  and  curtail  his  entertainments. 
Sickness  arrests  a  man,  and  leads  him  away  from  company  and 
business,  and  confines  him  to  a  bed  of  languishing.  Yea,  it  de- 
tains a  good  man  from  the  Sanctuary  ;  and  when  he  thinks  of  his 
former  freedom  and  privileges,  he  pours  out  his  soul  in  him :  for 
he  had  gone  to  the  house  of  God  with  the  voice  of  joy  and  praise, 
with  a  multitude  that  kept  holy-day. 

—His  deliverance  was  of  the  Lord — "The  Lord  turned  away 
his  captivity."  "  He  that  is  our  God, is  the  God  of  salvation;  and 
unto  God  the  Lord  belong  the  issues  from  death."  Some  ascribe 
their  deliverances  to  chance ;  some  to  the  favor  of  their  fellow 
creatures;  some  to  their  own  wisdom  and  care — all  of  which  is  no 
better  than  idolatry.  Faith  will  lead  us  to  see  and  acknowledge 
the  agency  of  God's  hand,  whatever  means  may  have  been  em- 
ployed. And,  till  God  command  deliverance,  vain  is  the  help  of 
man.  "Behold,  he  breaketli  down,  and  it  cannot  be  built  again  ; 
he  shuttethup  a  man,  and  there  can  be  no  opening."    But  he 


DECEMBER  12.  293 

knows  how  to  deliver:  and  Avhen  his  time  is  come,  he  not  only- 
can,  bill  he  will,  make  a  way  for  our  escape.  "  Therefore,"  says 
the  Church,  "I  will  look  unto  the  Lord;  I  will  wait  for  the  God 
of  my  salvation :  my  God  will  hear  me." 

— But  it  is  peculiarly  worthy  of  our  remark,  that  the  deliver- 
ance was  accomplished  "  when  he  prayed  for  his  friends."  These 
friends  had  acted  a  very  unkind  part.  They  had  not  only  mis- 
taken his  case,  but  charged  him  with  hypocrisy,  and  loaded  him 
with  reproach.  This  was  no  easy  thing  to  bear.  He  labors  to 
convince  them,  but  in  vain.  Yet  he  felt  no  resentment,  but  even 
prayed  for  them  !  This  is  the  best  thing  Ave  can  do,  in  such  cases. 
It  will  keep  us  more  than  any  thing  else  from  the  effects  of  unhal- 
lowed passion,  and  enable  us  to  comply  with  the  command,  "  Love 
your  enemies."  We  cannot  love  them  as  we  love  others;  but  if 
we  can  sincerely  pray  for  them,  it  is  a  proof  we  love  them,  in  the 
sense  of  the  injunction. 

But  we  here  see,  not  only  the  forgiving  temper  of  Job,  but  the 
efficacy  of  prayer.  And  it  is  said,  the  Lord  turned  again  his  cap- 
tivity when  he  prayed  for  his  friends ;  it  would  seem,  that  the  de- 
liverance commenced  while  he  was  engaged  in  the  exercise.  This 
is  no  unusual  thing:  for,  says  God,  "  While  they  call,  I  will 
answer."  But,  if  it  did  not  take  place  in  the  exercise,  it  followed 
immediately  after :  and  thus  it  affords  a  proof,  that  he  is  a  God 
hearing  prayer,  and  encourages  us  to  come  to  the  Throne  of  his 
Grace. 

— And  not  only  for  ourselves,  but  for  others  also  : 

— And  not  only  on  their  behalf,  but  on  our  own.  Not  only  be- 
cause it  may  avail  much  for  them,  but  also  for  ourselves.  Thus 
Job's  praying  not  only  obtained  pardon  for  his  friends,  but  deliver- 
ance for  himself!  And  though  he  had  often  prayed  under  his 
afflictions,  the  prayer  honored  with  his  deliverance  was  not  a  per- 
sonal, but  relative  prayer.  Let  us  forget  this,  and  let  us  extend  it 
to  all  other  cases  of  beneficence.  If  we  do  no  good  to  those  who 
are  the  objects,  we  must  do  good  to  those  who  are  the  agents.  It 
cannot  be  in  vain,  with  regard  to  ourselves.  Our  prayer,  if  not  suc- 
cessful, will  return  into  our  own  bosom,  and  leave  a  blessing  be- 
hind it.  "  Into  whatsoever  house  ye  enter,  first  say.  Peace  be 
unto  this  house.  And  if  the  son  of  peace  be  there,  your  peace 
shall  rest  upon  it ;  if  not,  it  shall  turn  to  you  again." 


December  12.—"  And  there  was  Mary  Magdalene,  and  the  other  Mary 
sitting  over  against  the  sepulchre." — Matthew,  xxvii,  61. 


*«  While  upon  the  Cross  He  hung, 

"  The  Marys  near  him  staid  ; 
"  And  when  from  the  tree  relcas'd, 

*'  Beheld  vviiere  he  was  laid  : 
"  Fearless  to  the  place  tiiey  ran  ; 

"  All  their  hope  was  buried  there ; 
"  And,  with  grief  and  wonder,  sat 

"  Before  the  sepulchre. 

"  Love  it  was  detain'd  them  here  ; 

"  And  sacred  was  the  spot- 
"  Soon  the  scene  reviv'd  their  faith 

"  And  mem'ry  ne'er  forgot. 


"  From  the  crowd  I  glad  withdraw, 
"  And,  with  them,  to  muse  I'mcomo  , 

"  And  prefer  to  Eden's  bliss, 
"  One  tear  at  such  a  tomb. 

"  Here,  within  this  grave,  now  sleeps 

"  The  best,  the  only  Friend ; 
"  Here,  the  lips  of  truth  are  seal'd, 

"  And  mercy's  journeys  end. 
"  Here,  the  light,  the  life  of  men, 

"  Is  early  quenc'h'd,  and  dead ; 
"  How  deserveless  now  appear 

"  All  otlier  tears  I've  shed. 


294 


DECEMBER  13. 


'  Ah !  how  low  his  sacred  head 

"  Reposes  here  for  me ! 

And  how  deep,  though  once  so  rich, 

"  Is  now  his  poverty  ! 
'  Nought  of  earth,  in  life  or  death, 

"  His  own  he  never  knew ; 
■  Borrow'd  w  is  his  place  of  birth  ; 

•'  His  grave  was  borrow'd  too ! 

But  what  terrors  seize  my  frame ! 

"  A  trembling  shakes  the  ground; 

And  the  door,  though  thrice  secured, 

"  Is  now  wide  open  found; 
'  On  the  stone  the  angel  sits, 

"  And  frowns  the  guard  to  flight ; 
•  Yet  his  looks,  and  words,  to  me, 

'  Speak  safety  and  delight. 


"  '  He  thou  seekest  is  not  here ; 

"  '  Come,  view  his  lowly  bed  ; 
"  '  And,  with  haste,  go  tell  his  friend* 

"  »  lie's  risen  from  the  dead.' 
"  As  I  go,  himself  I  meet — 

"  '  All  hail,'  he  greeting  cries! 
"  '  I  havecrush'd  sin,  death,  andhbll, 

"  '  And  open'd  Paradise ! 

"  '  I'm  alive  for  evermore ! 

"  '  And  all  that  mourn  v/itii  thee, 
"  '  Like  myself,  their  Head,  shall  live, 

"  '  For  evermore  with  me.' 
"  'Tis  enough— in  every  state 

"  This  truth  myhope  revives— 
"  And,  should  every  comfort  die, 

"  I  know  my  Savior  lives." 


December  13. — "  And  this  I  pray,  That  your  love  may  abound  yet  more 
and  more  inkuowiedge,  and  in  all  judgment."— Philippians,i,  9. 

According  to  this  prayer  there  is  nothing  in  which  we  should 
abound  more  than  love.  It  is  the  fulfilling  of  the  law ;  the  end  of 
the  gospel  commandment ;  the  bond  of  perfectness.  Without  it, 
whatever  be  our  attainments,  professions,  or  sacrifices,  we  are 
NOTHING.  Yet  we  are  to  abound  in  it  wisely.  This  is  not  found 
in  all  religious  characters.  In  one  we  perceive  zeal ;  in  another 
discretion.  One  is  clear,  but  cold ;  another  is  warm,  but  incon- 
siderate. If  we  could  meet  with  an  individual  who,  in  his  expe- 
rience and  practice,  blended  these  qualities ;  who  had  the  heart  as 
well  as  the  head,  and  the  head  as  well  as  the  heart,  of  the  Chris- 
tian, lie  would  be  the  prayer  of  the  apostle  fulfilled :  "  I  pray, 
That  your  love  may  abound  yet  more  and  more  in  knowledge, 
and  in  all  judgment." 

Our  love  does  not  thus  abound  when  we  do  not  distinguish 
between  what  is  supreme  and  what  is  subordinate.  There  are 
things  in  religion  which  are  essential,  and  things  which  are  only 
circumstantial.  Am  I  to  lay  as  much  stress  upon  the  latter  as 
upon  the,  former  ?  Is  the  form  of  the  railing  of  a  bridge  to  be 
compared  with  the  foundation  of  the  buttresses,  or  the  key-stones 
of  the  arch?  Is  the  finger,  though  useful,  of  the  same  importance 
to  the  continuance  of  life,  as  the  heart  and  the  lungs?  "What  is  an 
article  about  church  government,  or  the  mode  of  administering 
an  ordinance,  compared  with  the  doctrine  of  justification  by  faith, 
or  redemption  by  the  blood  of  Christ !  I  venerate  a  man  who  is 
all  diligence  to  convert  sinners  from  the  error  of  their  way,  and 
save  souls  from  death;  but  I  cannot  feel  the  same  toward  the 
zealot  of  bigotry,  whose  aim  is  to  make  proselytes  to  his  own 
peculiarities,  and  who  regards  his  community,  not  as  a  part,  but 
as  a  parti/. 

Persons  may  not  be  judicious  in  their  devotional  exercises.  By 
the  frequency  of  public  attendances  they  may  exclude  or  abridge 
the  duties  of  the  family,  or  the  closet.  They  may  so  lengthen  out 
the  worship  at  the  domestic  altar,  as  to  produce  in  children  and 
servants,  weariness  and  aversion.  Persons  may  hazard  their  health 
by  going  forth  under  bodily  indisposition;  forgetting  that  God 
requires  mercy,  and  not  sacrifice ;  and  that  when  He  deprives  us 
of  the  ability,  he  accepts  the  ready  mind. 


DECEMBER  13.  296 

Nor  does  our  love  abound  in  knowledge,  and  in  all  judgment, 
when  it  carries  us  out  of  our  own  places  and  stations  to  be  useful. 
Grace  always  gives  us  the  desire  to  do  good,  but  Providence  must 
furnish  the  opportunities.    We  are  not  to  be  unruly,  or  break  the 
ranks,  as  the  word  is ;  but  to  march  orderly,  as  good  soldiers  of 
Jesus  Christ.  The  Lord  puts  us  where  we  ought  to  be,  and  enjoins 
us  to  abide  in  our  calling.     There  are,  indeed,  occasional  devia- 
tions from  this  rule;  but  they  are  exceptions,  and  must  be  justified 
by  their  own  circumstances.     When  Saul's  courtiers  reflected 
upon  the  Shepherd  of  Bethlehem  as  a  restless,  ambitious  young 
man,  who  wished  to  struggle  out  of  obscurity  into  public  life,  he 
was  conscious  that  he  followed  only  the  providence  of  God,  and 
could  make  this  appeal,  "  Lord,  my  heart  is  not  haughty,  nor 
mine  eyes  lofty  ;  neither  do  I  exercise  myself  in  great  matters,  or 
in  things  too  high  for  me."    But  there  is  danger,  not  only  of  im- 
patience, but  pride,  in  all  changes  attended   with  the   hope  of 
elevation ;  and  surely  it  becomes  a  man  to  consult  some  one  besides 
Idwself  concerning  them.    A  man,  by  acting  unlawfully,  may  do 
good ;  but  the  result  does  not  justify  the  means.    Whatever  ex- 
citements persons  may  have  to  act  irregularly,  they  are,  upon  the 
whole,  far  most  useful  by  consistency.     Their  example,  in  the 
latter,  must  do  good  ;  but,  in  the  former,  it  may  lead  astray.     I 
have  known  men  who  have  been  stunned  for  life  by  striking  their 
head  against  a  pulpit.  I  have  known  preachers  who  have  neglect- 
ed thei^  families,  and  left  their  children  to  rove  wild  in  the  street 
or  the  field,  while  they  were  teaching  in  the  villages.     I  have 
known  females  who  have  disregarded  their  husbands  and  house- 
hold affairs,  to  run  unseasonably  after  favorite  ministers.     "  The 
wisdom  of  the  prudent,"  says  Solomon,  "  is  to  understand  his 
way,"  i.  e.  what  becomes  }iim  to  do  ;  whether  as  a  master,  or  a 
servant ;  as  a  father,  or  a  child ;  as  rich,  or  as  poor— in  every  re- 
lation and  condition  of  life,  asking.  Lord,  what  wilt  thou  have 
me  to  do  ? 

Many  err  much  in  the  discharge  of  the  duties  they  owe  to 
others.  Reproof  may  be  more  than  thrown  away,  owing  to  the 
manner  in  which  it  is  applied.  It  is  done  in  anger ;  but  it  should 
flow  from  the  spirit  of  meekness.  It  is  done  in  public  ;  but  we 
should  tell  him  his  fault  alone.  We  should  distinguish,  also,  be- 
tween one  disposition  and  another ;  and  become  all  things  to  all 
men,  if  by  any  means  we  may  gain  some.  He  that  winneth  souls 
is  wise — We  must  therefore  walk  in  wisdom  toward  them  that  are 
without.  Wisdom  must  regulate  our  discourse.  We  must  know 
when  to  speak,  what  to  speak,  how  to  speak — "A  word  fitly 
spoken,  is  like  apples  of  gold  in  pictures  of  silver."  We  shall 
not  talk  discouragingly  before  those  that  are  weak  in  the  faith; 
nor  perplex  them  with  doubtful  disputations.  We  may  give  strong 
meat  to  strong  men  ;  but  babes  require  milk. 

We  may  also  err  in  cases  of  charity.  Since  we  cannot  relieve 
all  the  necessitous,  we  must  endeavor  to  ascertain  the  most  proper 
objects.  Alms  may  become  immoral  by  encouraging  vice  or 
idleness.  Religious  societies  are  to  be  encourged  and  supported  ; 
but  God  abhors  robbery,  for  a  burnt-offering.    And  many  an  an- 


296  DECEMBER  14. 

nual  subscription,  'printed^  robs  not  only  the  tradesman,  but  the 
poor.  Nothing  is  to  incapacitate  us  to  succor  the  domestic  and 
personal  distress  which  Providence  itself  brings  immediately  be- 
fore ;  and  by  M'hich  some  sublimely  pass,  to  attend  public  meet- 
ings—"Whoso  hath  this  world's  good,  and  seeth  his  brother  have 
need,  and  shutteth  up  his  bowels  of  compassion  from  him,  how 
dwelleth  the  love  of  God  in  him  ?" 

These  are  not  all  the  instances  in  which  our  love  is  to  abound  m 
knowledge  and  in  all  judgment.  But  these  are  sufficient  to  show 
us,  that  wisdom  is  profitable  to  direct.  Wherefore,  let  us  not  be 
unwise,  but  understanding  what  the  will  of  the  Lord  is.  Let  us 
cultivate  our  minds.  Let  us  faithfully  review  our  own  conduct, 
and  see  where  we  have  been  mistaken.  Let  us  keep  observation 
alive  and  awake.  Let  us  walk  with  wise  men.  Let  us  be  fami- 
liar with  the  Holy  Scriptures,  which  can  furnish  us  thoroughly 
unto  all  good  works.  Let  us  often  read  and  study  the  Proverbs  of 
Solomon.  Let  us  constantly  keep  in  view  the  life  of  Jesus,  who 
dealt  prudently,  and  so  was  exalted,  and  extolled,  and  was  very 
high.  Above  all,  let  us  seek  the  Spirit  of  Truth — "  If  any  of  you 
lack  wisdom,  let  him  ask  of  God,  who  giveth  to  all  men  liberally, 
and  upbraideth  not,  and  it  shall  be  given  him." 


December  14. — "  I  will  say  unto  God,  do  not  condemn  me." — Job,  x,  2. 

He  could  have  resolved  on  nothing  better  in  his  affliction  than 
betaking  himself  to  God.  It  was  turning  to  him  that  smote  him, 
and  resembling  the  child  who,  when  corrected  by  the  mother,  al- 
ways clings  to  her  knee.  We  are  too  fond  of  talking  our  com- 
plaints to  men — 

"  Were  half  the  breath  thus  vainly  spent,  |      "  Our  cheerful  cry  would  oftener  be — 
"  To  heaven  in  supplication  sent ;  |      "  Hear  what  the  Lord  hath  done  for  me." 

"  If  I  weep,"  says  Job,  "  mine  eye  poureth  out  tears  ur  to  God:" 
and  if  I  speak,  "I  will  say  unto  God" — 

But  what  does  he  say?  "Do  not  condemn  me."  Now  there 
was  no  real  ground  for  this  fear.  Job  could  say,  I  know  that  my 
Redeemer  liveth ;  and  there  is  no  condemnation  to  them  that 
are  in  Christ  Jesus.  Their  sins  once  pardoned,  if  sought  for, 
shall  never  be  found  ;  and  their  afflictions,  however  distressing, 
have  nothing  penal  in  them,  they  are  only  like  the  fire  to  the  gold, 
and  pruning  to  the  vine,  and  medicine  to  the  patient,  and  correc- 
tion to  the  child.  They  are  chastened  of  the  Lord,  that  they  may 
not  be  condemned  with  the  world. 

But  the  language  implies,  that  he  knew  God  could  charge 
h'm  with  guilt  enough  to  condemn  him,  if  he  should  deal  with 
him  after  his  desert.  And  every  child  of  God  feels  this.  In  re- 
viewing even  the  most  innocent  periods  of  his  life,  and  the  de- 
voutest  services  in  which  he  was  ever  engaged,  he  exclaims,  "En- 
ter not  into  judgment  with  thy  servant,  O  Lord;  for  in  thy  sight 
shall  no  flesh  living  be  justified." 

— It  shows  us  also,  that  a  child  of  God  is  prone  to  fear  the  dis- 
pleasure of  God  in  his  afflictions.  The  people  of  the  world,  as 
we  see  in  the  case  of  the  Barbarians,  with  regard  to  Paul's  viper; 


DECEMBER  14.  m 

and  the  caution  of  our  Lord,  with  regard  to  men  on  whom  the 
tower  fell ;  deem  their  fellow  creatures  sinners,  because  they  suf- 
fer such  things.  And  though  we  are  much  more  disposed  to 
judge  others  by  this  erroneous  rule  than  ourselves ;  there  is  some- 
thing in  calamity,  says  Madame  de  Stael,  that  tends  to  make  all 
minds  superstitious.  We  would  rather  say,  that  tends  to  revive 
the  remembrance  of  a  moral  providence,  and  the  belief  of  a  con- 
nexion between  sin  and  punishment.  And  this  is  more  the  case 
when  afflictions  are  sudden,  and  unlooked  for,  and  great,  and  re- 
peated, or  have  any  thing  that  looks  peculiar  in  them.  And  even 
good  minds  have  not  been  able  always  to  resist  such  impressions 
and  conclusions.  Gideon  said,  "  If  the  Lord  be  with  us,  why  then 
is  all  this  evil  befallen  us  ?"  And  the  pious  widow  of  Zarephath, 
upon  the  loss  of  her  child,  said  unto  Elijah,  "  What  hare  1  to  do 
with  thee,  O  thou  man  of  God  ?  art  thou  come  unto  me  to  call  my 
sin  to  remembrance,  and  to  slay  my  son  ?"  The  Poet  tells  us,  and 
very  truly,  "  Behind  a  frowning  providence,  he  hides  a  smiling 
face" — But  he  does  hide  it.  The  frown  is  visible  enough — sense 
can  see  this  ;  but  the  smile  can  only  be  apprehended  by  faith — 
and  whose  faith  is  always  in  exercise  ? 

We  may  also  remark,  that  gracious  souls  deprecate  nothing  so 
much  as  censure  from  God — Therefore  they  say  unto  God,  "  Do 
not  condemn  me.  To  any  thing  else  I  bow.  But  I  cannot  bear 
exclusion  from  thee.  Whom  have  I  in  heaven  but  thee  ?  and 
there  is  none  on  earth  I  desire  besides  thee.  Thy  loving  kind- 
ness is  better  than  life.  In  thy  presence  all  my  happiness  is 
placed.  Use  the  rod  of  a  father,  but  let  me  not  feel  the  sentence 
of  the  judge.  Correct  me  ;  but  do  not  abandon  me.  Cast  me  not 
away  from  thy  presence,  and  take  not  thy  Holy  Spirit  from  me." 

Yes,  nothing  can  relieve  the  gloom  of  a  follower  of  God,  but 
the  light  of  his  countenance.  Nothing  can  make  melody  in  his 
troubled  conscience,  but  the  sound.  Go  in  peace  j  thy  sins  be  for- 
given thee.  O  seek  such  an  assurance  of  divine  favor  before  the 
evil  days  come,  wherein  you  will  say,  we  have  no  pleasure  in 
them  :  If  trouble-^nd  man  is  born  to  it  as  the  sparks  fly  upward'X 
if  trouble-Z^and  you  are  not  for  a  moment  secure^should  fall 
upon  you  rrefore  you  have  a  good  hope,  through  gra^,  that  God 
is  pacified  toward  you,  your  condition  will  be  the  most  pitiable. 
You  must  either  stupify  the  mind  with  the  devil's  opiates,  or 
faint  in  the  day  of  adversity. 

And  let  those  that  have  it,  preserve  and  cherish  this  sense  of 
divine  favor  and  acceptance.  Beware  of  grieving  the  Holy  Spirit 
of  God.  Beware,  not  only  of  sin,  but  of  the  world.  Beware  of 
sloth  and  sleep.  Christian  slept,  and  lost  his  roll  out  of  his  bosom. 
And  while  Saul  slept,  he  was  deprived  of  his  spear  and  his  cruse. 
When  trouble  comes,  you  should  not  have  to  seek  what,  above  all 
things,  you  want  immediately  to  use.  Without  his  smiles,  even  in 
prosperity,  your  comforts  ^vill  not  cheer  you — but  in  adversity, 
without  his  approbation,  how  heavily  will  every  stroke  fall !  and 
how  deeply  will  every  wound  be  felt ! 

Let  me  know  always  that  he  is  near  that  justifieth  me ;  that  all 
is  well  with  my  soul,  and  for  eternity ;  that  he  will  support  me 


298  DECEMBER  15. 

iindfer  my  burden  ;  that  though  he  afflicts  me,  he  loves  me— and 
afflicts  me  because  he  loves  me.     And  I  will  sing 

"  Trials  must  and  will  befall,  I         *'  Love  incribed  upon  them  all, 

"  But  with  humble  faith  to  see  |  "  This  is  liappiness  to  nie." 


December  15.—"  The  Lamb  which  is  in  the  midst  of  the  throne  shall  feed 
them." — Revelations,  vii,  17. 

The  Lamb.  This  is  an  application  given  the  Lord  Jesus,  for 
two  reasons.  The  one  alluding  to  his  personal  qualities  ;  such  as 
purity,  innocency,  gentleness,  meekness,  patience :  for  he  was 
led  as  a  lamb  to  the  slaughter.  The  other,  in  reference  to  the 
design  of  his  death.  Abel  offered  to  God  a  firstling  of  the  fiock. 
Familiar  with  the  use  of  such  a  victim,  Isaac  asked,  "  Where  is 
the  lamb  for  a  burnt-offering  7"  Under  the  law,  a  lamb  was  of- 
fered every  morning  and  every  evening ;  and  on  the  Sabbath-day, 
two  were  offered  in  the  morning,  and  two  in  the  evening.  There 
was  also  the  Paschal  lamb,  whose  blood  was  sprinkled,  and  whose 
flesh  was  eaten,  at  the  deliverance  of  the  Jews  from  the  Destroying 
Angel.  And  "  Christ  our  passover,"  says  Paul,  "  is  sacrificed  for 
us."  And  John  cried  "  Behold  the  Lamb  of  God,  that  taketh 
av/ay  the  sin  oi  the  world  1"  And  it  is  worthy  of  our  observa- 
tion, that  the  name  is  applied  to  him,  not  only  in  his  abasement, 
but  in  his  exaltation  ;  and  that  no  less  than  twenty  eight  times  he 
is  called  the  Lamb,  in  this  Book  of  the  Revelation  ! 

— His  glory  is  much  spoken  of  in  the  Scripture,  but  never  in 
stronger  language  than  here  ;  "  The  Lamb  which  is  in  the  midst 
of  the  Throne" — a  station  of  dignity,  dominion,  government,  full 
supremacy.  Surely,  if  the  sacred  writers  intended  to  intimate, 
that  he  was  a  mere  creature  only,  they  have  expressed  themselves 
in  a  manner  very  unguarded  and  ensnaring.  Well ;  there  he  is 
— not  only  near  the  throne,  but  in  it — and  in  the  midst  of  it,  in 
spite  of  all  opposition.  Let  his  enemies  tremble,  and  bewail. 
They  may  make  war  with  the  Lamb,  but  the  Lamb  shall  over- 
come them;  for  he  is  a  King  of  kings,  and  Lord  of  lords.  But 
let  his  followers  boldly  profess  him.  Why  should  they  be 
ashamed  of  a  leader  that  is  in  the  midst  of  the  throne  ?  And  why 
do  they  not  rejoice  in  his  salvation?  Surely  they  must,  if  tliey 
love  him,  for  love  always  exults  in  the  prosperity  of  its  object. 
Surely  every  feeling  of  their  heart  prompts  the  desire — 

'•  Let  him  be  crown'd  with  majesty,  I      "  And  be  his  honors  sounded  high, 

"  That  bowed  his  head  to  death ;  I         "  By  all  tilings  that  have  breath." 

Well ;  there  he  is,  in  the  possession  of  all  power  in  heaven  and  m 
earth,  able  to  save  them,  to  preserve  them,  to  make  all  things 
work  together  for  their  good. 

— And,  as  is  his  greatness,  so  is  his  condescension  and  kindness. 
The  Lamb  that  is  in  the  midst  of  the  throne  "shall  feed  them." 
The  imagery  is  pastoral.  His  people  are  held  forth  as  sheep ; 
and  he  performs  the  ofhce  of  a  shepherd.  His  concern  with 
them  begins  here.  He  seeks  after  them  when  lost,  and  brings 
them  to  his  fold,  and  furnishes  them  with  supplies.  They  can 
rely  on  the  extensiveness  of  his  care,  and  the  continuance  of  it  j 


DECEMBER  16.  299 

and  may  individually  say,  "The  Lord  is  my  Shepherd ;  I  shall  not 


"  While  he  affords  his  aid, 
"  I  cannot  yield  to  fear  : 
"  Though  I  should  walk  through  death's  dark  shade, 
"  My  Shepherd's  with  me  there." 


Nor  is  this  all.  When  they  shall  come  out  of  great  tribulation ; 
and  have  washed  their  robes,  and  made  them  white  in  the  blood 
of  the  Lamb— when  they  shall  be  before  the  throne,  and  serve  him 
day  and  night  in  his  temple,  then,  even  then,  he  shall  feed  them, 
and  not  as  now,  by  ministers  and  ordinances,  but  immediately — 
not,  as  now,  in  the  wilderness  ;  but  in  the  heavenly  Canaan— not 
as  now,  surrounded  with  enemies ;  but  where  all  shall  be  quiet- 
ness and  assurance  for  ever.  The  Lamb  shall  feed  them.  He 
shall  be  the  dispenser,  and  source  of  their  happiness.  It  will  flow 
from  his  presence  and  communications.  Therefore,  Paul  desired 
to  depart,  to  be  with  Christ,  which  was  far  better.  "  He  that  sit- 
teth  on  the  throne  shall  dwell  among-  them.  They  shall  hunger  no 
more,  neitlier  thirst  anymore ;  neither  shall  the  sun  light  on  them, 
nor  any  heat :  for  the  Lamb  which  is  in  the  midst  of  the  throne 
shall  feed  them.,  and  shall  lead  them  unto  living  fountains  of  wa 
ters  :  and  God  shall  wipe  away  all  tears  from  their  eyes." 

Poor  Burns !  This  is  the  representation  of  heaven,  w  hich  he 
says,  he  could  never  read  from  a  child,  without  tears.  Oh  !  let  me 
not  admire  the  description  only,  but  seek  after  the  enjoyment  of 
the  blessedness.  The  language  is  pathetic,  and  the  scenery  is  in- 
viting; but  is  the  subject  itself  more  interesting  than  cither  ?  I 
must  be  made  meet  for  the  inheritance  of  the  saints  in  light.  I 
cannot  hope  to  attain  hereafter  what  I  do  not  desire  and  delight 
in  now.  A  natural  man  may  long  for  a  heaven  of  release  from 
toil  and  pain.  Do  I,  O  my  soul,  prize  a  heaven  of  m  liich  Christ 
is— all  in  all ! 


December  16.—"  And  Jonathan,  Saul's  son,  arose,  and  went  to  David  into 
the  wood,  and  strengthened  his  hand  in  God."— 1  Samuel,  xxiii,  16. 

We  here  see,  in  the  experience  of  David,  that  the  most  eminent 
of  God's  people  may  need  encouragement.  He  was  now  dejected 
and  dismayed.  And  we  learn  from  his  complaints,  in  the  book  of 
Psalms,  that  he  was  frequently  the  subject  of  depressions.  And 
to  which  of  the  saints  recorded  in  Scripture  can  we  turn,  whose 
hands  never  hung  down,  whose  knees  never  trembled  ?  These,  we 
are  prone  to  consider  as  peculiar  in  their  religious  attainments: 
but  thej/  also  were  only  enlightened  and  sanctified  in  part.  Thev 
also  had  in  them  nature,  as  well  as  grace.  Thev  too,  were  men 
of  like  passions  with  us,  and  compassed  with  infirmities.  All  those 
perfect  beings  now  before  the  throne,  were  previously  in  a  vale  of 
tears ;  the  spirit  indeed  willing,  but  the  flesh  weak ;  sometimes  re- 
joicing in  God  their  Savior,  but  sometimes  saying,  "  I  am  cast  out 
of  his  sight." 

"  Once  they  were  mourning  liere  helow,    I      "  Thev  wrestled  hard,  as  we  do  now, 
"  And  wet  their  couch  with  tears  ;  |  "  With  sins,  and  doubts,  aud  fears." 

In  the  conduct  of  Jonathan,  we  see  the  duty  of  real  friendship. 


300  DECEMBER  16. 

A  friend  is  born  for  adversity:  and  to  him  that  is  afflicted,  pity- 
should  be  shown  from  his  friend."  This,  however,  is  not  always 
the  case.  Many  pretenders  fail  when  the  day  of  trial  comes ;  and 
he  who  relied  upon  their  attendance,  and  sympathy,  and  succor, 
in  trouble,  finds  his  confidence,  as  Solomon  expresses  it,  "  like  a 
broken  tooth,  or  a  foot  out  of  joint."  Yet  let  us  not  say  in  our 
haste,  all  men  are  liars.  See  Jonathan,  a  young  prince — sur- 
rounded with  every  indulgence — undertaking,  without  applica- 
tion, to  repair  to  David — to  see  and  serve  his  friend  at  the  hazard 
of  his  life. 

— In  the  relief  derived  from  this  visit,  we  learn  the  advantage 
of  pious  intercourse.  "  Come,"  said  Jonathan,  "  Come,  David, 
remember  God's  promise.  Is  it  not  faithful  and  true  ?  Think  of 
the  anointing  oil  Samuel  poured  upon  thy  head — Can  this  be  in 
vain?  Who  enabled  thee  to  conquer  Goliath?  Who  delivered 
thee  from  the  paw  of  the  lion  and  the  bear  ?  He  can  turn  the 
shadow  of  death  into  the  morning.  He  saveth,  by  his  right  hand, 
them  that  put  their  trust  in  him,  from  them  that  rise  up  against 
them.  He  keeps  them  as  the  apple  of  the  eye — Encourage  thy- 
self in  the  Lord  thy  God."  The  address  availed — "  He  strength- 
ened his  hand  in  God."  We  have  a  similar  instance  in  the  expe- 
rience of  Paul.  He  had  appealed  unto  Caesar,  and  was  now  ap- 
proaching the  scene  of  his  trial ;  and  his  heart  was  cast  down 
within  him — but  the  brethren  from  Rome  came  down  as  far  as 
Appii  Forum  to  meet  him ;  "  whom,  when  Paul  saw,  he  thanked 
God,  and  took  courage."  "  Two. are  better  than  one ;  because  they 
have  a  good  reward  for  their  labor.  For  if  they  fall,  the  one  will 
lift  up  his  fellow  ;  but  wo  to  him  that  is  alone  when  he  falleth ;  for 
he  hath  not  another  to  lift  him  up."  Who,  when  dull,  has  not 
found  a  Christian  visiter  a  quickening  spirit  ?  "  As  iron  sharp- 
eneth  iron,  so  doth  the  countenance  of  a  man  his  friend."  Who, 
in  sadness  and  gloom,  has  not  found  refreshment  and  delight  from 
godly  communion  ?  Ointment  and  perfume  rejoice  the  heart ;  so 
doth  a  man  his  friend  by  hearty  counsel.  Who,  like  Hagar,  has 
not  sometimes  been  ready  to  expire  with  thirst,  till  some  minister- 
ing spirit  has  opened  the  eyes,  and  shown  him  a  well  ? 

— And  who  does  not  perceive,  in  the  strange  circumstances  of 
this  consolation,  that  God  can  never  be  at  a  loss  to  comfort  his 
followers?  He  knows,  not  only  how  to  deliver  the  godly  out  ol 
temptation,  but  to  cheer  them  in  it — He  is  called  the  God  of  all 
comfort.  David  was  now  in  a  state  of  concealment.  Of  the  few 
who  were  with  him,  no  one  perhaps  knew  the  state  of  his  mind ; 
for  good  men,  from  their  regard  for  the  honor  of  religion,  are  not 
always  at  liberty  to  lay  open  many  of  their  distressful  feelings. 
But  his  God  knew  what  he  now  suffered,  and  what  his  frame  of 
mind  required — And  what  was  the  instrument  He  employed? 
Jonathan,  "  Saul's  son,"  as  it  is  added ;  and  wisely  added.  The 
son  of  David's  bitterest  foe.  The  son,  too,  that  was  interested  in 
David's  destruction.  He  was  the  heir-apparent ;  and  Ive  comforts 
the  man  who  was  going  to  fill  a  throne,  which,  by  the  law  of  suc- 
cession, belonged  to  himself!  How  wonderful  was  this!  How 
obviously  the  work  of  God !     All  hearts  are  in  his  hand,  and  he 


DECEMBER  17.  301 

can  turn  them  as  he  pleases.  It  is  he  that  gives  us  favor  in  the 
eyes  of  others ;  and  he  can  raise  us  helpers  and  friends  as  un  - 
likely  to  aid  us  as  the  ravens  were  to  feed  Elijah.  Many  a  situ- 
ation, also,  the  most  improbable,  has  been  made,  by  his  communi- 
cations, none  other  but  the  house  of  God  and  the  gate  of  heaven ; 
and,  filled  with  surprise,  we  have  exclaimed,  with  Jacob,  "  Surely 
God  is  in  this  place,  and  I  knew  it  not !"  When  are  we  inaccessi- 
ble to  him?  "From  the  end  of  the  earth,"  says  David,  "will  I 
cry  unto  thee  when  my  heart  is  overwhelmed."  And  no  wonder, 
he  remembered  that  Jonathan,  Saul's  son,  arose,  and  came  to  him 
into  the  wood,  and  strengthened  his  hand  in  God.  Did  he  never 
come  to  you  in  a  similar  condition  ?  "  They  shall  dwell  safely  in 
the  wilderness,  and  sleep  in  the  woods."  "  I  will  allure  her,  and 
bring  her  into  the  wilderness,  and  speak  comfortably  unto  her. 
And  I  will  give  her  vineyards  from  thence ;  and  the  Valley  of 
Achor  for  a  door  of  hope." 


December  17. — "  And  a  certain  Scribe  came,  and  said  unto  hira,  Master,  I 
will  follow  thee  whithersoever  thou  goest.  And  Jesus  saith  unto  him,  I'he 
foxes  have  holes,  and  the  birds  of  the  air  have  nests;  but  the  Son  of  man 
has  not  where    to    lay   his    head." — Matthew,  viii,  19, 20. 

The  god  of  this  world  deludes  his  followers.  He  conceals  from 
them  every  difficulty  and  danger  to  which  they  are  exposed  in  his 
service,  and  raises  in  them  expectations  which  he  knows  will  ne- 
ver be  fulfilled — Like  Jael,  he  welcomes  in,  and  spreads  the  couch, 
and  brings  forth  butter  in  a  lordly  dish — he  keeps  out  of  sight  the 
hammer  and  the  nails.  Take  a  man,  whose  object  is  to  gain  a 
name,  to  become  a  leader,  and  to  draw  away  disciples  after  him; 
he  courts  popularity;  he  flatters;  he  employs  any  means  ;  and  he 
accommodates  himself  to  every  disposition,  as  far  as  he  can,  with- 
out risking  discovery.  But  it  was  far  otherwise  with  the  Founder 
of  Christianity.  His  Character  was  as  original  as  it  was  excel- 
lent. His  kingdom  was  not  of  this  world.  His  professed  object 
was  to  instruct,  and  save,  and  bless  ;  and  no  selfish  aim  was  hid- 
den under  it.  He  showed,  in  his  own  person,  how  little  his  fol- 
lowers were  to  mind  earthly  things;  and,  in  dealing  with  those 
who  came  to  him,  we  see  that  it  was  not  his  concern  to  draw  un- 
principled crowds  into  his  train.  He  would  form  a  peculiar 
people,  who  should  be  actuated  by  the  noblest  convictions  and 
purposes.  He  therefore,  in  order  to  discriminate,  applied  a  test ; 
he  warned  them  to  sit  down  first  and  count  the  cost;  and  assured 
them  at  once,  that  if  any  man  would  be  his  disciple,  he  must  deny 
himself,  and  take  up  his  cross,  and  forsake  all  that  he  had. 

— Our  Lord  now  "saw  great  multitudes  about  him,"  so  that  "  he 
gave  commandment  to  depart  unto  the  other  side."  But  as,  in 
the  midst  of  all  these,  he  was  stepping  toward  the  ship,  "a  cer- 
tain Scribe  came,  and  said  unto  him.  Master,  I  will  follow  thee 
whithersoever  thou  goest."  A  noble  resolution,  if  it  had  been 
made  from  a  good  motive.  But  he  apprehended  our  Savior  to  be 
a  temporal  Messiah,  who,  as  he  appeared  able,  from  his  miracle,  to 
carry  every  thing  before  him,  would  soon  have  promotions  at  his 
disposal ;  and  he  hoped  to  gain  some  of  the  loaves  and  fishes.  Our 


302  DECEMBER  17. 

Lord  well  knew  his  thoughts,  and  said  unto  hirr..  "  The  foxes  have 
holes,  and  the  birds  of  the  air  have  nests ;  but  the  Son  of  man  hath 
not  where  to  lay  his  head" — What  say  you  now  ?  It  is  easy  to 
determine  what  would  have  been  his  reply,  if  he  had  been  sin- 
cere and  earnest  in  his  application.  "  O  Lord,  I  come,  not  to  pre- 
scribe, but  to  resign  myself  entirely  to  thee.  Every  thing  appears 
to  me  less  than  nothing  and  vanity,  compared  with  the  salvation  of 
my  soul ;  and  if,  by  any  means,  I  can  attain  it,  I  shall  be  satisfied. 
Whatever — dear  and  useful  as  i  have  deemed  it,  I  cannot  retain 
in  following  thee,  I  cheerfally  give  up.  All  I  fear  is,  separation 
from  thyself — Entreat  me  not  to  leave  thee,  nor  to  return  from 
following  after  thee — Lord  I  will  follow  thee  to  prison  and  to 
death."  But  alas !  his  mean  and  mercenary  temper  was  now  de- 
tected, and  we  hear  no  more  of  him — he  left  him,  having  loved 
this  present  world. 

But  the  narrative  is  recorded  for  our  admonition ;  and  the  fact 
which,,  by  Avay  of  trial,  our  Savior  addressed  to  this  pretender,  is 
worthy  of  our  attention.  It  is  very  affecting  and  instructive — It 
is  the  indigence  of  Jesus,  appearing  in  the  homelessness  of  his  con- 
dition. This,  as  a  part,  is  put  for  the  whole  of  his  abasement ;  and 
it  is  held  forth,  enhanced,  by  contrast.  The  inferior  creatures 
have  dwellings,  convenient  for  them,  in  which  they  secure  them- 
selves, and  enjoy  repose,  and  breed  up  their  young.  Some  of 
these,  man  takes,  as  inmates,  under  his  own  roof;  such  are  the 
faithful  dog,  and  the  feathered  songster  in  the  cage.  He  furnishes, 
also,  shelter,  as  well  as  provender,  for  his  cattle.  But  animals 
that  live  at  large,  have  also  accommodations  suited  to  their  kinds. 
"  Foxes  have  holes."  "  The  young  lions  gather  themselves  to- 
gether, and  lay  them  down  in  their  dens."  "  The  high  hills  are  a 
refuge  for  the  goats,  and  the  rocks  for  the  conies."  "  The  spider 
taketh  hold  with  her  hand,  and  is  in  kings'  palaces."  "  The  birds 
of  the  air  have  nests."  "  The  eagle  mounts  up,"  and,  in  rocks  in- 
accessible, "makethher  nest  on  high."  "As  for  the  stork,  the 
fir-trees  are  her  house."  Some  build  on  the  ground;  some  in 
dense  thickets ;  some  in  boughs  depending  over  the  flood ;  some 
in  isles,  secured  by  water.  Some  repair  to  the  habitations  of  men ; 
there  the  sparrow  finds  a  house,  and  the  swallow  a  nest  for  her- 
self, where  she  may  lay  her  young.  And  who,  in  all  this,  can 
help  admiring  the  wisdom  and  kindness  of  Providence?  His 
tender  mercies  are  over  all  his  works.  As  he  made  all,  so  he 
careth  for  them.  He  giveth  their  meat  in  due  season.  He  fur- 
nishes them  with  their  powers  of  defence,  or  flight ;  and  actuates 
the  skill  they  display  in  all  their  surprising  economies.  And  will 
he  disregard  his  rational  offspring  ?  He  teacheth  them  more  than 
the  beasts  of  the  earth,  and  maketh  them  wiser  than  the  fowls  of 
the  air.  There  is  a  spirit  in  man,  and  the  inspiration  of  the  Al- 
mighty giveth  him  understanding.  How  superior  is  reason  to 
instinct!  How  boundless  in  improvement  is  human  ingenuity  ! 
What  abodes  has  it  provided  for  us !  And  with  what  conveniences, 
comforts,  pleasures,  has  it  replenished  them !  From  hence,  springs 
the  idea  of  home.  We  cleave  to  a  place  where  we  received  our 
birth,  passed  the  days  of  infancy,  indulged  in  the  sports  cSf  youth , 


DECEMBER  18.  303 

where  sleep  has  refreshed  our  wearied  bodies ;  and  where  we  have 
smiled  at  the  descending  storm,  and  the  piercing  cold. 

" Home  is 

"  Thelov'd  retreat  of  peace  and  plenty;  where 
"  Supporting  and  supported,  polished  friends, 
"  And  dear  relations  meet,  and  mingle  into  bliss." 

Well  may  the  same  poet  represent  the  man  returning  at  eve, 
buried  in  the  drifted  snow,  "  Strong  with  thoughts  of  home." 

A  homeless  condition,  therefore,  is  the  most  pitiable.  And  was 
this  the  condition  of  the  Lord  Jesus  ?  Not  absolutely.  During  his 
private  life  he  lived  with  Joseph  and  Mary  at  Nazareth.  And  after 
he  entered  on  his  public  ministry  he  had  friends,  who,  like  Martha, 
gladly  afforded  him  the  accommodations  of  their  own  dwellings. 
But  these  advantages  were  occasional,  and  were  of  the  nature  of 
hospitality.  He  never  possessed  a  habitation  or  an  apartment  he 
could  call  his  own.  lie  was  born  in  another  man's  house,  and 
this  was  a  stable,  and  he  was  laid  in  a  manger.  How  often,  when 
my  children  were  about  me,  have  I  said,  while  viewing  my  sleep- 
ing babe : 

"  How  much  better  tlmu  art  attended  1  •"  Soft  and  easy  is  thy  cradle- 

"  Than  the  Son  of  God  could  be,  1  "  Coarse  and  iiard  the  Sa\ior  lay, 

"  When  from  heaven  he  descended,  I  "  When  his  birth-place  was  a  stable 

"  Ana  became  a  child  like  thee  !  1  "  And  his  sottest  bed  was  hay . 

How  soon  was  he  driven  an  infant  exile  into  Egypt !  Widows 
ministered  to  him  of  their  substance.  Wearied  with  his  journey, 
he  ''at  on  the  well,  and  said  to  the  woman,  Give  me  to  drink.  A 
fish  furnished  him  with  money  to  pay  the  temple  tribute.  One 
night  he  slept  in  a  fishing  boat.  Another  he  continued  all  night 
in  prayer  in  a  mountain.  We  read  only  once  of  his  riding— 
though  he  went  about  doing  good ;  and  this  was  upon  a  borrowed 
ass  and  a  colt,  the  foal  of  an  ass.  He  partook  of  the  last  passover 
in  a  borrowed  chamber ;  and  he  was  wrapped  in  linen,  not  his 
own,  when  taken  down  from  the  Cross,  and  was  buried  m  ano- 
ther man's  garden,  and  another  man's  tomb  !  What  does  all  this 
teach  us  ?  ^^ 

Deceaiber  18.—"  And  Jesus  saith  unto  him,  The  foxes  have  holes,  and  the 
birds  of  the  air  have  nests ;  but  the  Son  of  man  hath  not  where  to  lay  his 
head."— Matthew,  viii,  20. 

The  fact  is  affecting  :  but  is  it  not  instructive  too  ? 

—We  ir.ay  take  from  it  a  standard  by  which  to  judge  of  the 
acre  and  country  in  which  he  appeared.  Nothing  reflects  more 
upon  a  people  than  suffering  characters,  distinguished  by  tlie 
greatest  goodness  and  usefulness,  to  want.  It  will  always  be  a 
reproach  to  the  Corinthian  converts,  that  they  allowed  such  a 
man  as  Paul,  while  preaching  and  working  miracles  among  them, 
to  work  night  and  day  at  tent  making ;  but  we  love  and  commend 
the  Philippians,  who,  once  and  again,  when  he  was  in  Thessa- 
lonica  sent  to  his  necessity.  Surely  we  should  have  said,  men 
will  reverence  God's  Son.  At  his  coming  nobles  and  princes  will 
offer  their  mansions  and  palaces.  What  preparations  are  made  to 
receive  a  superior!  Yet  the  honor  of  the  visit  is  deemed  a  recom- 
pense for  the  trouble  and  expense.  But  he  was  in  the  world,  and 
Vol.  H.  25 


3(H  DECEMBER  18. 

the  world  was  made  by  him,  and  the  world  knew  him  not.  He 
came  to  his  own,  and  his  own  received  him  not.  What  is  man  ? 
Let  Judea  furnish  an  answer.  See  the  Lord  of.  ail,  the  friend  of 
misery,  possessed  of  every  moral  perfection,  the  image  of  the 
invisible  God,  yet  not  having  "  where  to  lay  his  head ! !"  But  is 
human  nature  the  same  now?  Some  censure  others,  and  think 
well  of  themselves,  merely  because  they  have  not  been  tried  by 
the  same  circumstances,  which  w^ould  equally  have  displayed  their 
own  depravity.  '•'  Oh  !  had  we  been  then  living  there  he  should 
not  have  been  destitute  of  any  accommodation  we  could  have 
yielded  him."  Yet  you  follow  the  multitude,  and  the  reproach  of 
a  name  will  keep  you  from  owning  his  truth,  and  you  are  back- 
ward in  giving  in  the  support  of  his  cause.  But,  by  the  disposi- 
tion which  you  exercise  toward  his  gospel,  and  house,  and  minis- 
ters, and  members,  he  judges  of  his  attachment  or  indifference  to 
himself;  He  that  receiveth  you,  receiveth  me — Inasmuch  as  ye 
did  it  not  to  one  of  the  least  of  these  my  brethren,  ye  did  it  not  to 
me — Depart. 

— Pause,  and  admire  the  grace  of  our  Lord  Jesus  Christ,  how 
that  though  he  was  rich,  yet  for  our  sakes  he  became  poor,  that 
we  through  his  poverty  might  be  rich.  Do  not  imagine  that  he 
did  not  feel  his  condition.  He  was  really  a  partaker  of  flesh  and 
blood,  and  knew  the  sensations  of  hunger,  and  weariness,  and 
cold,  as  well  as  any  other  man.  But  the  conveniences  and  com 
forts  which  he  required,  he  often  found  not.  Think  of  his  preach- 
ing and  traveling  all  the  live-long  day,  and  at  night  not  having 
where  to  lay  liis  head  !  The  sensibility  of  his  condition  ^^'as  en- 
hanced by  his  former  state  of  dignity  and  enjoyment.  We  are, 
therefore,  more  affected  when  we  see  a  prince  reduced,  than  when 
we  behold  an  individual  suffering  who  was  always  indigent.  Jesus 
was  higher  than  the  kings  of  tlie  earth,  and  had  given  them  all 
their  thrones.  Heaven  had  been  his  dwelling  place,  and  all  the 
angels  his  attendants,  and  adorers  too.  What  condescension  was 
here  !  Let  us  remember  that  he  made  himself  of  no  reputation, 
and  took  upon  him  the  form  of  a  servant.  There  was  no  com- 
pulsion— it  was  all  voluntary.  And  not  for  himself,  but  for  us. 
And  did  we  deserve  such  an  interposition,  such  an  expensiveness 
of  sacrifice  for  our  comfort  ?  We  were  viler  than  the  earth — we 
were  enemies  by  wicked  works.  Yet  he  never  repented  of  his 
engagement ;  but  said,  as  he  was  entering  all  this  abasement,  Lo  ! 
I  come!  I  delight  to  do  thy  will !  And  as  his  agony  approached, 
he  said,  "  I  have  a  baptism  to  be  baptized  with,  and  how  am  I 
straitened  till  it  be  accomplished !"  It  was,  therefore,  as  the  apos- 
tle calls  it,  grace — grace  the  most  free  and  unparalleled.  And 
shall  not  this  love,  which  passeth  knowledge,  fix  our  minds,  and 
fill  our  hearts?  Where  is  our  gratitude,  unless  we  are  willing  to 
deny  ourselves  for  hmi,  and  to  walk  worthy  of  such  a  divine 
Benefactor  unto  all  well-pleasing?  The  lower  he  descended  to 
save  me,  the  higher  shall  he  rise  in  my  esteem  for  ever.  He  is 
always,  and  altogether  lovely,  but  never  so  adorable  as  when  his 
face  is  marred  more  than  any  man's  j  and  he  has  not  where  to 
lay  his  head 


DECEMBER  19.  30t) 

— Let  us  also  learn  not  to  judge  of  worth  by  external  advan- 
tages. True  greatness  is  personal,  and  does  not  depend  on  power, 
titles,  or  wealth.  Is  a  man  the  more  valued  of  God,  because  he 
has  a  larger  fieFd,  or  a  longer  purse  than  his  neighbor '?  Does  it 
give  him  more  virtue,  or  understanding  ?  A  fool,  a  child  of  the 
devil,  may  be  set  on  the  high  places  of  the  earih  ;  while  the 
apostles  were  hungry  and  naked,  and  the  Son  of  God  had  not 
where  to  lay  his  head.  AVhile  we  view  him  who  is  higher  than 
the  heavens  in  such  an  estate,  let  us  learn  the  vanity  of  worldly 
distinctions.  Let  us  see  how  foolish  it  is  to  pride  ourselves  in  a 
fine  house,  and  splendid  furniture,  or  any  of  the  meanness  of  the 
pride  of  life.  Let  us  despise  ourselves,  if  we  have  esteemed  a 
man  the  more  for  the  gold  ring  and  gay  clothing,  or  regarded  the 
poor  the  less,  because  he  is  poor;  and  remember,  that  if  we  had 
lived  in  Judea  we  should  have  courted  Pontius  Pilate,  and  shun- 
ned Jesus  Christ,  who  had  not  where  to  lay  his  head. 

— Let  the  Lord's  poor  take  this  truth,  and  apply  it,  to  produce 
resignation  under  the  privations  of  life.  You  talk  of  penury,  but 
he  was  poor.  You  have  many  a  comfort  you  can  call  your  own, 
but  he  had  not  a  place  where  to  lay  his  head.  But  allowing  that 
your  trials  were  much  greater  than  they  are ;  remember,  this  is 
not  your  rest,  and  you  are  rich  in  faith,  and  have  the  honor  of 
conformity  to  the  Lord  Jesus.  You  only  know  the  fellowship  of 
his  sufferings.  Is  it  not  enough  that  the  servant  be  as  his  Master, 
and  the  disciple  as  his  Lord  ?  Can  the  common  soldier  complain, 
when  he  sees  the  commander-in-chief  sharing  the  same  hardships 
with  himself? 

— Let  it  lead  us  to  rejoice  in  the  Savior's  present  condition.  He 
that  descended,  is  the  same  also  that  ascended.  He  who  was 
crowned  with  thorns,  is  crowned  with  glory  and  honor.  He  who 
had  not  where  to  lay  his  head,  has  all  power  in  heaven  and  in 
earth.  How  delightful  is  this  assurance  to  those  who  love  him ! 
for  love  glories  in  the  exaltation  of  its  object.  It  is  also  interest- 
ing to  their  hopes.  They  are  one  with  him.  And  because  he 
lives,  they  shall  live  also. 


December  19. — "  I  will  make  mention  of  Raliab  and  Babylon  to  them 
that  know  me  :  behold  Fhillstia,  and  Tyre,  and  Ethiopia :  this  man  was  born 
there.  And  of  Zion  it  shall  be  said,  This  and  that  man  was  born  in  her." 
Psalm  Ixxxvii,  4,5. 

The  Jews,  partly  from  their  ignorance,  and  partly  from  their 
aversion  to  Christianity,  strangely  pervert  this  passage,  contend- 
ing that  it  is  designed  to  intimate,  that  while  other  places  would 
produce  only  now  and  then  a  man  of  note,  Jerusalem  should 
abound  with  all  kinds  of  illustrious  characters.  But  the  meaning 
is  this.  Zion,  in  whose  name  the  writer  speaks,  is  foretelling  the 
vocation  of  the  Gentiles,  and  viewing  with  ecstacy  the  accessions 
that  should  be  made  to  her  of  such  as  should  be  saved. 

Observe  to  whom  she  addresses  the  intelligence  :  "  I  will  make 
mention  to  them  that  know  ?7?e."  That  is,  to  her  friends  and  ac- 
quaintances. To  such  it  is  natural  for  us  to  divulge  any  thing 
that  is  interesting  and  delightful ;  as  the^  are  likely  to  receive  it 


306  DECEMBER  19. 

wilhoiit  envy,  and  to  partake  of  the  pleasure.  In  tlie  parable 
the  shepherd,  having  succeeded  in  his  search,  not  only  rejoices 
himself,  but  when  he  cometh  home,  calls  together  his  neighbors 
and  friends,  saying  unto  them,  Rejoice  with  me,  for  I  have  found 
my  sheep  which  was  lost.  The  Church  well  knew  the  mind  of 
the  godly^  that  they  would  understand  such  news,  and  that  it 
would  be  to  them  like  cold  water  to  a  thirsty  soul,  or  as  life  from 
the  dead.  Thus,  in  the  Acts,  when  the  brethren  were  informed 
of  the  extension  of  the  gospel  to  the  Gentiles,  "  they  glorified 
God,  saying,  Then  hath  God  also  to  the  Gentiles  gran{ed  repcn- 
tanr  e  unto  life." 

Observe  the  places  from  which  these  additions  should  come. 
"  I  will  make  mention  to  them  that  know  me,  of  JRahab  and  ^o- 
bi/lon;  behold  Philisiia,  and  Tyre^  with  Ethicpia.^^  These  are 
parts  put  for  the  whole  of  the  Gentile  world  -,  and  they  are  very 
strikingly  put.  For  all  these  had  been  strangers  or  enemies. 
Some  of  them  had  been  her  bitterest  persecutors,  and  vilest  op- 
pressors. They  were  all  this  time  lying  in  wickedness,  enveloped 
in  ignorance,  and  enslaved  to  idolatry.  Eut  they  should  cast 
away  their  idols  ;  and  beholding  theglory  of  the  Church,  abandon 
their  enmity,  and  take  hold  of  the  skirt  of  him  that  is  a  Jew,  say- 
ing. We  will  go  with  you,  for  we  hnxe  heard  that  God  is  v.ith 
you.  "  One  shall  say,  I  am  the  Lord's ;  and  another  shall  call 
himself  by  the  name  of  Jacob;  and  anotiier  shall  subscribe  with 
his  hand  unto  the  Lord,  and  surname  himself  by  the  name  of 
Israel." 

— Mark  the  change  they  should  experience.  ''Tliis  man  was 
horn  there.  And  of  Zion  it  shall  be  said,  This  and  that  man  v/as 
born  there?''  They  were  born,  naturally,  in  Eg3'pt,  Philistia, 
Tyre,  and  Babylon  :  but  they  were  to  be  born,  morally,  in  Zion, 
by  the  Word  and  Spirit  of  God.  They  should  become  new 
creatures.  They  should  undergo  such  a  conversion  in  their 
minds,  and  hearts,  and  lives,  as  should  constitute  a  new  birth. 
For  every  subject  of  Divine  grace  is  "  born  again."  And  this  is 
properly  the  date  of  our  existence.  W^e  have  not  lived  a  moment 
longer  than  we  have  lived  "  the  life  of  God."  "  Ye  must  be  born 
again." 

By  this,  therefore,  we  are  to  judge  whether  we  are  children  of 
Zion,  and  may  rejoice  in  her  King.  If  we  have  experienced  this 
change,  we  are  written  among  the  living  in  Jerusalem.  We  are 
enrolled :  and  though  once  aliens  from  the  commonwealth  of  Is- 
rael, we  shall  be  regarded  as  citizens,  and  have  all  the  honor  and 
advantage  of  natives :  "The  Lord  shall  count,  when  he  writeth 
up  the  people,  that  this  man  was  horn  tliere." 

It  was  formerly  deemed  a  most  enviable  privilege  to  be  free  of  som.e 
royal  and  distinguished  city.  But  what  was  a  citizen  of  Babylon, 
or  of  Rome,  compared  with  a  denizen  of  Mount  Zion,  the  city  of 
the  living  God,  the  heavenly  Jerusalem  ?  Yea,  were  you  an  apos- 
tle officially  considered  only;  could  you  prophesy,  and  work  mi- 
racles, and  raise  the  dead ;  and  the  Savior  met  you,  elated  with 
your  endowments,  he  would  say,  "  In  these  things  rejoice  not, 
but  rather  rejoice  that  your  names  are  written  in  heaven." 


DECEMBER  20,  307 

December  20.—"  What  thiuk  ye,  that  he  will  not  come  to  the  feast?"— 
John,  xi,  56. 

This  was  the  language  of  many  of  the  Jews  who  had  ascended 
from  the  country  to  Jerusalem,  to  purify  themselves  against  the 
passover.  It  is  not  easy,  or  perhaps  possible,  to  determine  the 
principle  from  Avhich  the  words  were  uttered.  Perhaps  malice 
uttered  them :  and  they  came  from  persons  who  wished  to  disco- 
ver and  apprehend  him  ;  for  "  both  the  Chief  Priests  and  the 
Pharisees  had  given  a  commandment,  that  if  any  man  knew 
where  he  were,  he  shouid  show  it,  that  they  might  take  him." 
Perhaps  curiosity  uttered  them  ;  and  they  came  from  persons 
who  were  anxious  to  see  whether  he  had  courage  enough  to  ap- 
pear in  public  after  the  threatening  of  the  rulers.  Besides  this, 
he  was  a  very  extraordinary  character,  the  fame  of  whose  mira- 
cles and  preaching  had  spread  far  and  wide ;  and  they  naturally 
desired  to  see  a  personage  of  whom  they  had  heard  so  much. 
Perhaps  affection  uttered  them.  For,  though  he  was  generally 
despised  and  rejected  of  men,  there  were  some  who  knew  his 
value,  and  believed  him  to  be  the  only  begotten  of  the  Father, 
full  of  grace  and  truth.  They  therefore  longed  for  the  pleasure, 
and  honor,  and  advantage  of  an  interview  with  him  at  the  ap- 
proaching solemnity.  And  this  is  the  principle  from  which,  if 
partakers  of  divine  grace,  we  are  seeking  for  Jesus.  "  For  Christ 
our  passover,"  says  the  apostle,  "  is  sacrificed  for  us.  Let  us  there- 
fore keep  the  feast"  And  it  is  in  reference  to  the  communion 
of  his  body  and  blood,  to  wliich  we  are  going  to  repair,  that  we 
issue  the  inquiry,  "  What  think  ye,  that  he  will  not  come  to  the 
feast  ?" 

This  is  above  every  thing  desirable.  Ordinances  are  not  bene- 
ficial, necessarily  and  of  themselves.  They  derive  all  their  ex- 
cellency and  influence  from  Him :  a  truth  we  learn,  not  only 
from  Scripture,  but  experience.  What  a  difference,  as  to  light, 
and  life,  and  joy,  do  we  feel  in  the  same  ordinance — when  he  is 
absent  cr  present !  This  is  nothing  to  the  formalist.  He  is  satisfied 
with  the  outward  signs  and  the  service  itself.  But  as  to  the 
Cliristian,  intercourse  with  Christ  is  the  one  thing  needful.  He 
feels  it  pleasing  to  hold  communion  with  the  saints :  but  what  he 
principally  wants  is  fellowship  with  the  Savior.  He  alone  can 
fill  them  all:  and  without  him,  they  would  have  nothing  for  each 
other,  or  for  themselves. 

But  the  inquiry  implies  doubt.  Doubt  has  two  aspects  and 
bearings — the  unlikely  and  the  probable — the  one  exciting  fear, 
and  the  other  encouraging  hope.     Let  us  look  at  each. 

— What  is  there,  then,  to  awaken  our  supicio.i  and  fear  that  he 
will  not  be  at  the  feast  ?  And  is  there  not  much  every  way  ? 
Without  going  back  to  our  unconverted  days,  how  have  we  lived 
since  we  have  made  a  profession  of  his  name  ?  Have  we  walked 
as  those  who  are  not  of  the  world?  Have  we  borne  his  correc- 
tions without  murmuring?  Have  we  Inas  been  grateful  under  his 
mercies  ?  Has  he  lived  in  our  warmest  thoughts  ?  Has  he  been  the 
chief  theme  of  our  conversation  ?  Have  we  not  frequently  been 


308  DECEMBER  21. 

ashamed  of  Jus  cause  ?  Have  we  recommended  him  earnestly  to 
others  ?  After  all  this,  how  can  we  expect  that  he  will  honor  us 
with  his  company  ?  Should  we  thus  honor  any  fellow  creature, 
who  has  treated  us  as  we  have  treated  him  ?  But  the  cause  of 
alarm  is  increased,  when  we  consider,  not  only  our  conduct  at 
large,  hut  our  behavior  toward  him,  with  regard  to  this  very  feast 
itself?  Have  we  not  suffered  trifling  excuses  to  keep  us  away, 
when  he  has  been  there  waiting  for  us,  but  waiting  in  vain  ?  Have 
we  not  approached  it  with  the  indifference  of  custom  and  forma- 
lityj  thougli  angels  were  there  intensely  desiring  to  look  into  these 
things  ?  Have  we  not  passed  through  the  divine  memorials,  mysti- 
cally eating  the  flesh,  and  drinking  the  blood  of  the  Son  of  God, 
with  the  exercise  of  no  more  faith  in  his  death,  or  love  to  our 
brethren,  than  in  an  ordinary  meal?  We  need  not  go  on.  O 
blessed  Jesus!  when  we  consider  all  this,  and  this  onli/,  we  may 
well  question  whether  thou  wilt — ever  meet  with  us  again. 

But  let  us  look  at  the  other  side.  Let  us  see,  not  only  what  there 
is  to  excite  fear,  but  to  encourage  hope.  Now  to  induce  us  to  con- 
clude that  he  will  be  at  the  feast.  We  have  his  character,  his  dis- 
position— "  His  heart  is  made  of  tenderness;  his  bowels  melt  with 
love" — "A  bruised  reed  shall  he  not  break,  and  smoking  flax  shall 
he  not  quench,  till  he  send  forth  judgment  unto  victory."  W^e 
have  his  past  dealings  with  us.  He  has  tried  us,  but  not  forsaken 
us.  We  have  been  often  cast  down,  but  never  cast  off.  We  have 
his  promise.  "  Where  two  or  three  are  gathered  together  in  my 
name,  there  am  I  in  the  midst  of  them."  In  a  word,  we  are  sure 
of  the  blessing,  if  we  seek  it,  "  Whatsoever  ye  shall  ask  in  my 
name,  that  I  will  do,  that  the  Father  may  be  glorified  in  the  Son." 
But  is  it  possible  to  ascertain  when  he  is  with  us  at  the  feast  ?  It  is. 
As  he  is  not  there  corporeally,  we  cannot  apprehend  him  with  our 
bodily  senses.  But,  as  he  is  there  spiritually,  we  may  apprehend  him 
spiritually.  They  who  are  new  creatures,  have  new  senses,  which 
are  exercised  to  discern  both  good  and  evil.  They  have  ears  to 
hear  his  voice ;  and  eyes  to  see  his  glory.  They  have  a  holy  taste, 
and  holy  feehngs.  Thus  his  people  can  be  sensible  of  his  arrival. 
Indeed,  he  sai/s,  "I  am  come."  He  is  not  inactive  when  there. 
"  While  the  King  sitteth  at  his  table,  my  spikenard  sendeth  forth 
the  smell  ihereof." 

"  And  faith,  and  love,  and  joy,  appear  ;       |      "  And  every  grace  is  active  here." 

There  are  impressions  and  effects  which  cannot  be  mistaken, 
owing  to  their  holy,  humbling,  heavenly  influence.  The  assur- 
ance he  has  of  communion  with  the  Lord  in  his  ordinances,  is  not 
evidence  for  others;  but  to  the  believer  himself  it  affords  satisfac- 
tion ;  and  he  is  neither  to  be  ridiculed  or  reasoned  out  of  the  con 
viction.   He  has  the  witness  in  himself. 


December  21. — "Show  me  wherefore  thou  contendest  with  mc."— Job, 
X,  2. 

— A  GOOD  man  perceives,  and  acknowledges  the  hand  of  God 
in  his  afflictions.  Job  sees  God  contending  with  him.  Though 
his  sufferings  were  principally  from  creatures,  he  said,  "  The 


-     DECEMBER  21.       •  309 

Lord  hath  taken  away."  "  Thou  hast  taken  me  by  my  neck,  and 
shaken  me  to  pieces."  Whatever  may  form  the  twigs  of  the  rod, 
God  is  the  chastiser,  He  has  a  right  to  correct,  and  can  never  err 
in  using  it.  To  reahze  this  is  the  way,  not  only  to  prevent  de- 
spondency, but  to  repress  ail  murmuring  passions.  This  satisfied 
Eli:  "It  is  the  Lord,  let  him  do  what  seemeth  him  good."  "  Oh!" 
says  the  gardener,  as  he  passes  down  the  walks,  and  priding  him- 
self on  the  beds  and  borders  which  he  has  so  carefully  cultivated, 
"who  removed  that  plant?  who  gathered  this  flower?"  His  fellow - 
servant  says,  "  The  master,"  and  he  is  dumb,  and  opens  not  his 
mouth,  because  he  did  it. 

— Again — God  has  an  end  to  answer  by  his  contention  with  us. 
It  is  not  the  display  of  his  sovereignty.  There  is  a  distinction  be- 
tween bestowing  favors,  and  inflicting  penalties.  If  a  judge  con- 
demned a  man  to  show  that  he. teas  a  judge,  or  a  king  imprisoned 
a  man  to  show  that  he  was  a  king,  every  one  would  cry  out  against 
them;  but  they  would  be  more  than  justified  in  employing  such 
measures  for  the  display  of  justice,  and  for  the  advantage  of  en- 
sample.  Paul  conveys  a  degree  of  censure  where  we  should  have 
looked  only  for  tenderness.  The  fathers  of  our  flesh  chastened 
us  for  a  few  days  after  their  own  pleasure.  But  God,  says  he,  al- 
ways does  it  for  our  profit,  that  we  may  be  partakers  of  his  holi- 
ness. Why  is  the  ship  in  danger  ?  Because  Jonah  has  fled  from 
the  presence  of  the  Lord ;  and  the  wind  is  sent  after  him.  Why 
does  Israel  flee  before  the  men  of  Ai  ?  There  is  an  Achan  in  the 
camp.  Thus  God  explains  the  thing  himself:  "Behold,  the 
Lord's  hand  is  not  shortened,  that  it  cannot  save ;  neither  his  ear 
heavy,  that  it  cannot  hear ;  but  your  iniquities  have  separated  be- 
tween you  and  your  God,  and  your  sins  have  hid  his  face  from 
3^ou,  that  he  will  not  hear."  He  therefore  does  not  afllict  -willingly, 
nor  grieve  the  children  of  men.  There  is  some  sin  indulged,  some 
duty  neglected,  some  idol  adored.  But  his  aim  may  be,  not  only 
to  rebuke  for  actual  evil,  but  to  hedge  up  our  way  with  thorns,  to 
keep  us  from  forbidden  ground,  toward  which  we  were  advancing, 
or  to  prune  us,  as  vines,  that  we  may  bring  forth  more  fruit. 

— God  alone  can  discover  his  own  intention  in  his  rebukes.  But 
m  doing  this,  we  are  not  to  suppose  that  he  will  employ  miracles : 
or  speak  in  an  audible  voice  from  heaven,  or  by  a  sudden  impulse. 
He  acts  in  a  way  suited  to  the  nature  and  improvement  of  a  ra- 
tional and  moral  being.  He  may,  therefore,  in  showing  us,  use 
even  an  enemy.  WTien  Shimei  cursed  him,  David  considered  him 
as  much  sent  of  God  to  reprove  him,  as  Nathan  had  been.  The 
will  of  God  may  be  made  known  by  the  admonitions  of  a  pious 
friend,  who  sees  what  we  overlook,  from  habit,  or  self-love.  We 
should  therefore  be  thankful  when  the  righteous  smite  us,  and  not 
deem  them  enemies  because  they  tell  us  the  truth.  Sometimes 
the  nature  and  circumstances  of  the  aflSiction  itself  proclaim  the 
secret;  and  we  can  read  the  cause  in  the  effect,  the  sin  in  the  pun- 
isnment.  The  faithful  word,  read  or  preached,  comes  home  to  our 
case ;  and  conscience  cries.  Thou  art  the  man.  Sometimes  the 
difficulty  of  discovery  is  great.  But  if  v/e  address  ourselves  to  the 
Father  of  lights,  sincerely  and  importunately,  to  show  us  where- 


310  DECEMBER  22. 

fore  he  contendeth  with  us,  we  shall  not  seek  him  in  vain;  but  the 
promise  given  to  Jeremiah  shall  be  fulfilled  in  us :  "  Call  unto  me, 
and  I  will  answer  thee,  and  sliow  thee  great  and  mighty  things 
which  thou  knowest  not." 

— And  very  desirable  it  is  that  we  should  know  why  He  con- 
tendeth with  us.  Indeed  a  good  man  cannot  be  satisfied  without 
it.  For  while  the  wicked  are  only  anxious  to  escape  from  trouble, 
he  wishes  to  profit  by  it.  He  desires  this  knowledge,  therefore, 
not  to  gratify  curiosity,  but  to  enable  him  to  justify  God  in  his 
dispensation,  and  to  know  how  to  pray,  and  to  exercise  the  graces 
of  the  condition  he  is  in,  and  to  apply  to  present  duty  ;  and  that 
he  may  confess  whatever  is  wrong,  and  watch  against  it  in 
future,  saying,  "  Surely  it  i?  meet  to  be  said  unto  God,  I  have 
borne  chastisement,  I  will  not  offend  any  more.  That  which  I  see 
not  teach  thou  me :  if  I  have  done  iniquity,  I  will  do  no  more." 
For  there  is  a  tenderness  in  the  conscience  of  a  renewed  man 
that  readily  responds  to  God.  No  sooner  did  our  Lord  turn  and 
look  upon  Peter,  than  he  went  out  and  wept  bitterly. 

As  for  an  unconverted  man  to  ask  God,  in  his  aflfliction  to  show 
wherefore  he  contends  with  him,  it  is  absurd,  and  would  defeat 
the  end  of  his  suffering,  which  is  not  to  make  him  leave  a  par- 
ticular sin,  but  ail  sin,  and  to  draw  him  into  a  new  course,  and  a 
new  state. 

But,  perhaps,  though  living  in  sin,  you  say,  God  is  not  con- 
tending with  you.  So  much  the  worse.  He  is  saying,  "  They 
are  joined  to  idols,  let  them  alone."  Though  he  spares  you  now, 
he  will  deal  with  you  hereafter.  And  the  longer  the  arrear,  the 
severer  the  reckoning.  '•  And  if  the  righteous  scarcely  be  saved, 
where  shall  the  ungodly  and  the  sinner  appear  !" 


December  22.— "And  call  the  Sabbath  a  delight,  the  holy  of  the  Lord, 
honorable." — Isaiah,  Iviii,  13. 

This  is  to  characterize  the  heirs  of  an  exceeding  great  and  pre- 
cious promise  here  subjoined.  They  are  to  be  known,  not  by 
their  observance  of  the  Lord's  day  only,  but  by  their  endeared 
and  exalted  regard  for  it.  They  call  the  Sabbath  a  delight,  and 
the  holy  of  the  Lord,  honorable.  And  what  reason  they  have 
for  all  this  will  appear  from  its  leading  aspects  and  bearings. 

Let  us  connect  it  with  the  brute  creation.  Any  thing  that  tends 
to  make  them  happier,  will  be  pleasing  to  a  benevolent  mind  , 
especially  since  we  knoM^  that  the  whole  creation  groaneth  and 
travaileth  in  pain,  and  was  made  subject  to  vanity,  not  willingly, 
but  by  reason  of  him  who  hath  subjected  the  same  in  hope. 
Though  man  is  lord  of  this  lower  world,  and  all  creatures  are 
put  under  his  dominion,  he  is  not  to  oppress  and  enslave  them. 
If  his  power  over  them  be  abused,  and  his  tender  mercies  toward 
them  be  cruel,  God  will  resent  it ;  these  helpless  beings  are  his 
creatures,  and  his  care.  I  love  to  hear  him  telling  the  fretful  pro- 
phet, as  a  reason  why  he  spared  Nineveh,  that  there  were  in  it, 
not  only  "  more  than  threescore  and  six  thousand  persons  that 
could  not  discern  between  their  right  hand  and  their  left,"  bui 


DECEMBER  22.  311 

"  also  miicli  cattle."  I  love  to  hear  him  forbiddinfr  the  Jewish 
husbandmen  to  muzzle  the  ox  while  treading  out  the  corn.  I  love 
to  read  the  tenderness  of  the  fourth  commandment,  "  That  thine 
ox  and  thine  ass  may  rest  as  well  as  thou."  If  the  brutes  had 
reason,  they  would  bless  God  for  the  Sabbath. 

We  may  view  the  Sabbath  in  reference  to  the  business  of  life. 
In  the  sweat  of  thy  brow  thou  shalt  eat  bread,  till  thou  return  to 
the  dust  ?  was  the  sentence  passed  upon  man  for  sin ;  but,  in  judg- 
ment, God  remembers  mercy.  Who  could  bear  the  incessant  ap- 
plication and  toil  ?  Some  change  is  obviously  wanting,  to  unbend 
the  mind  and  the  body.  And  man  goes  forth  to  his  work  and  to 
his  labor  until  the  evening,  when  he  returns  home,  and  retires  to 
rest,  and  his  sleep  is  sweet,  whether  he  eats  little  or  much.  But 
this  is  not  all.  The  Sabbath  furnishes  a  fixed  pause,  a  needful  re- 
laxation. Those  who  are  in  easy  circumstances,  and,  like  the 
lilies  of  the  field,  toil  not,  neither  do  they  spin,  feel  little  interest 
in  the  S?vbbath,  on  this  account.  But  let  them  think  of  thousands 
of  their  fellow  creatures.  Let  them  think  of  those  who,  by  men- 
tal pursuits  and  professional  engagements,  get  their  bread  by  the 
sweat  of  the  brain.  Let  them  think  of  those  that  sit  at  the  loom, 
stand  at  the  forge,  work  in  the  field,  drudge  under  ground.  What 
a  relief,  what  a  privilege,  is  one  day  in  seven,  felt  by  them !  How 
dull  would  be  the  monotony  of  their  time,  without  the  break  and 
variety  of  the  Sabbath  !  What  a  drag  would  their  life  be,  if  they 
were  to  carry  their  loads  unloosened  even  to  the  grave !  But  the 
day  of  repose  returns — the  worn  laborer  lays  down  his  burden, 
stretches  his  limbs,  refreshes  himself  by  cleanliness  and  change 
of  raiment ;  and  after  six  days,  during  which  time  he  is  almost 
reduced  to  the  brute,  on  the  seventh  he  feels  himself  to  be  a  man. 
And  O  ye  rigid,  if  not  sanctimonious  souls,  envy  not  the  sons  and 
daughters  of  drudgery  and  confinement  a  little  of  the  fresh  air  of 
heaven,  which  you,  perhaps,  can  always  breathe !  nor  be  too 
severe  with  those  who  only  once  a  week  can  look  forth,  and 
glance  on  the  beauties  of  nature  5  the  works,  too,  of  Ilim  who 
ordained  the  Sabbath ! 

This  day  also  contributes  to  the  harmony  of  families.  The  mem- 
bers may  be  much  divided  and  dispersed  through  the  week,  and 
have  few  or  slender  opportunities  of  social  intercourse.  But  the 
Sabbath  brings  them  more  fully  together,  and  produces  and  che- 
rishes those  feelings  which  endear  and  unite  them  relatively,  and 
dispose  them,  by  love,  to  serve  one  another.  Persons  and  families 
are,  especially  among  the  common  people,  always  unkind,  and 
rude,  and  savage,  both  in  their  temper  and  manners,  where  the 
Sabbath  is  neglected.  But  they  are  respectful,  and  humane,  and 
tender,  where  it  is  observed ;  because  they  see  each  other  to  ad- 
vantage, and  mingle  under  moral  and  religious  im.pressions,  which, 
though  not  always  powerful  enough  to  sanctify,  contribute  to 
soften  and  civihze. 

The  Sabbath  is  also  a  period  of  devotion  and  reflection.  If  we 
are  godly,  we  shall  not  go  through  the  week  without  God.  Some 
pious  thoughts  and  feelings  will  blend  Avith  our  busy  concerns. 
But  week  days  are,  in  a  sense,  worldly  ones,  and  even  our  allowed 

25* 


312  DECExMBER  22. 

contact  with  earthly  things  tends  to  impair  our  heavenly  impres- 
sions, and  to  make  us  forgetful  of  our  highest  good.  We  want  a  day 
of  retreat  from  this  world,  that  we  may  think  of  another,  and  have 
opportunities  to  compare  the  claims  of  the  objects  that  court  our 
hearts.  We  want  a  day  of  silence  from  the  passions,  to  consider 
more  deeply  the  principles  and  motives  of  religion ;  and.  to  have 
excited,  and  carried  upward,  those  affections  which  cleave  unto 
the  dust.  To  a  man  concerned,  to  advance  in  the  divine  life,  how 
welcome  is  the  return  of  a  day,  all  for  his  soul  and  eternity!  in 
which,  by  waiting  on  the  Lord,  his  strength  is  renewed,  his  heart 
is  enlarged,  and  he  obtains  fresh  preparations  to  meet  the  tempta- 
tions, the  duties,  and  the  troubles  of  life. 

Again :  without  the  aid  of  sach  a  day,  hoAv  would  even  the  face 
of  religion  be  maintained  in  the  community  at  large  ?    We  may 
learn  from  an  enemy.    When  the  French  wished  to  destroy  every 
thing  like  Christianity,  they  were  wise  enough  to  know  how  much 
the  Sabbath  stood  in  their  way ;  and  therefore  abolished  it,  and  es- 
tablished their  decades.     Let  any  one  imagine  the  Lord's  day 
given  up  for  ten  years  in  our  own  country.     The  effect  would  be 
a  thousand  times  more  injurious  to  the  interests  of  piety  and  mo- 
rality, than  all  the  writings  and  attempts  of  infidelity.    Let  this 
fence  of  every  thing  sacred  and  useful  be  broken  down,  and  what 
an  inundation  of  ignorance  and  vice  of  every  kind  would  over- 
spread the  land  ?   It  is  in  the  services  of  this  day,  the  rich  and  the 
great  are  reminded  of  their  accountableness ;  their  dependence  on 
God,  and  their  being  only  on  a  level  with  those  below  them,  in 
their  origin  and  end.    This  they  are  too  prone  to  forget :  but  once 
in  the  week,  the  master  is  a  servant;  the  king,   a  subject;  the 
judge,  a  criminal,  crying  for  mercy.     And  as  to  the  poor  and 
working  classes,  how  httle  time  have  they  for  religious  exercises 
but  the  Sabbath !   It  is  then,  principally,  the  Bible  is  taken  down 
from  the  shelf;  and  the  child,  placed  between  the  knees  is  heard 
to  read  it.  Then  the  children  of  our  Sunday  schools  cry  Hosannas 
in  our  temples.     Then  the  family  goes  to  the  house,  of  God  in 
company.     Then  the  poor  have  the  Gospel  preached  unto  them, 
and  the  common  people  (unless  the  preacher  mispersonates  him) 
again  hear  the  Savior  gladly.     How,  without  these  auxiliaries, 
would  a  sense  of  the  divine  presence,  and  the  moral  providence 
of  God,  and  of  a  future  state,  be  kept  alive  on  the  minds  of  the 
multitude  ?   Is  not  all  the  knowledge  of  religion  thousands  pos- 
sess, derived  from  what  they  read  and  hear  on  the  Sunday  ? 

And  how  impressive  and  interesting  is  the  Sabbath,  as  the 
chief  period  of  divine  operations  !  How  distinguished  will  it  be 
in  the  annals  of  eternity !  How  many  thousands,  how  many 
millions,  on  this  day  have  been  awakened,  enlightened,  and  con- 
verted, made  new  creatures  !  What  triumphs  has  the  cross  gained 
over  the  powers  of  darkness !  What  noble  schemes  and  enter- 
prises, for  the  glory  of  Ood,  and  the  welfare  of  mankind,  have 
t&ken  their  rise,  from  some  impression  in  the  closet,  or  excitement 
in  the  church,  on  this  accepted  time,  this  day  of  salvation  ! 

Nor  is  it  less  delightful  and  honorable,  as  an  emblem  of  heaven, 
and  a  preparation  for  it.     Philip  Henry  would  often  say,  at  the 


DECEMBER  23.  31^ 

close  of  his  sabbatli  devotions,  Well,  if  this  be  not  heaven,  it  must 
be  the  way  to  it.  Yes ;  it  is  then  Christians  often  feel  themselves, 
like  Jacob  in  his  vision,  at  the  gate.  They  have  earnests  and 
foretastes  of  the  glory  to  be  revealed.  Perhaps  they  are  never  so 
willing  as  then,  to  go.  Many  of  them  have  wished  to  be  released 
on  thil  day:  and  some  have  been  gratified.  But  if  they  do  not 
leave  on  the  earthly  sabbath,  they  enter  on  the  heavenly  one. 
For  there  remaineth  a  rest,  a  sabbatising,  as  the  word  is,  to  the 
people  of  God.  And  what  an  exchange,  for  the  better  !  Here  we 
woi-ship  with  a  few ;  and  these  like  ourselves  are  imperfect.  Here 
we  groan,  being  burdened  ;  and  if  we  are  not  weary  ol  our  divine 
work  we  are  soon  wearied  in  it.  And  when  satisfied  with  favor 
and  filled  with  the  blessing  of  the  Lord,  we  can  say, 

"My  willing  soul  would  stay,  \  "  In  such  a  frame  as  this ;" 

the  world  calls  us  down,  and  leads  us  out  into  its  cares,  and  griefs, 
and  dangers,  again.    Oh !  why  do  we  not  sing— 


<'  Thy  early  Sabbaths,  Lord  we  love  , 
"  Bui  there's  a  nobler  rest  above  : 
"  To  that  our  lab'ring  souls  aspire 
"  With  ardent  pangs  and  strong  desire. 

"  No  more  fatigue,  no  more  distress, 

*'  Nor  sin,  nor  hell,  shall  reach  the  place; 


-'  No  groans  to  mingle  with  the  songs 
"  That  warble  from  immortal  tongues. 

"  O  long  expected  day  be^in  ; 
«'  Dawn  on  these  realms  ot  wo  and  sin 
"  Fain  would  we  leave  this  weary  load, 
"  And  sleep  in  death,  to  rest  with  God!" 


Df.cember  23.—"  As  well  the  singers  as  the  players  on  instruments  shall  b« 
there;  all  my  springs  are  in  thee."— Psalms  Ixxxvii,?. 

This  is  spoken  of  Zion  ;  and  shoAVS  us  the  joy,  and  the  attach- 
ment, of  her  inhabitants. 

The  joy  is  expressed  in  language  according  with  the  forms  ot 
service  in  the  Jewish  worship.  They  had,  in  addition  to  the 
praises  of  individuals  and  families,  orders  of  men,  established  ex- 
pressly for  the  performance  of  psalmody  in  the  Temple :  some 
vocal,  and  some  instrumental—"  As  well  the  singers  as  tlie  players 
on  instruments  shall  be  there."  The  meaning  is— that  Zion, 
which  the  world  considers  the  metropolis  of  sadness  and  gloom, 
should  be  the  residence  of  cheerfulness  and  mirth;  or,  in  other 
words,  that  the  church  of  God  should  abound  with  spiritual  joy 
and  gladness.  This  joy  may  be  considered  two  ways.  First,  as 
promised:  and  so  it  is  to  be  viewed  as  a  privilege ;  and  we  are  to 
look  after  it  in  the  history  and  experience  of  his  people.  And  if 
we  turn,  and  this  is  the  fairest  way,  to  those  whom  God  has  him- 
self described  in  his  word,  we  shall  find  them  distinguished  by 
nothing  more  than  this  experience.  They  walked  in  the  comfort 
of  the  Holy  Ghost.  Though  they  had  losses  and  afflictions,  yet, 
believing,  they  rejoiced  with  joy  unspeakable  and  full  of  glory, 
Secondly,  as  commanded.  Thus  they  are  enjoined  to  shout  aloud 
for  joy,  to  rejoice  in  the  Lord  always,  to  be  fiUed  with  the  Spirit, 
speaking  to  themselves  in  psalms,  and  hymns,  and  spiritual  songs, 
singing°and  making  melody  in  their  hearts  to  the  Lord.  And 
thu's  it°becomes  a  duty  :  and,  as  such  we  are  bound  to  seek  and  to 
preserve  it— to  study  the  grounds  of  it— to  guard  against  every 
thing  tliat  would  invade  and  injure  it— to  endeavor,  by  all  means, 
to  increase  our  joy  in  the  Lord— and  never  refuse  to  be  comforted. 


314  DECEMBER  23. 

All  must  be  singers  and  players  on  instruments  here.  All  cannot 
perform  equally  well ;  but  all  must  do  something — and  pray  and 
strive  to  show  that  the  religion  of  Christ  is  able  to  make  its  pos- 
sessors happy  ;  that  it  can  set  their  roving  hearts  at  rest ;  that  it 
can  enable  tliem  to  dispense  with  the  dissipations  of  the  world ; 
that  it  can  sustain  them  under  the  trials  of  hfe,  and  raise  them 
above  the  fears  of  death — and  thus  adorn  the  doctrine  of  God 
their  Savior  in  all  things. 

But  here  is  attachment,  as  well  as  joy — "All  my  springs  are  in 
thee."  No  affection  was  ever  more  sincere  than  that  which  tl  e 
pious  Jews  bore  to  their  native  land.  Jerusalem  was  the  source 
of  their  hope  and  glory ;  the  circle  and  the  centre  of  all  the  en- 
dearments of  life.  They  breathed  out  their  very  soul  when  they 
said,  "  Peace  be  within  thy  walls,  and  prosperity  within  thy  pa- 
laces." They  deemed  nothing  too  dear  to  be  parted  with,  for  its 
ornament  or  defence.  In  its  welfare,  they  forgot  their  personal 
and  relative  sorrows ;  and  when  it  was  taken  and  destroyed,  they 
abandoned  themselves  to  grief,  hung  up  their  harps  upon  the  wil- 
lows, and  felt  life  a  burden.  Even  in  its  reduced  state,  they  "took 
pleasure  in  her  stones,  and  favored  the  dust  thereof" — Each  of 
them  sighing,  "  If  I  forget  thee,  O  Jerusalem,  let  my  right  hand 
forget  her  cunning ;  let  my  tongue  cleave  to  the  roof  of  my  mouth, 
if  I  prefer  not  Jerusalem  above  my  chief  joy."  And  is  there 
less  intenseness  of  regard  in  Christians,  toward  Jerusalem,  which 
is  above,  and  free,  and  the  mother  of  us  all?  No — all  their 
springs  are  there — All  that  refreshes  me — can  each  of  them  say ; 
all  that  revives,  all  that  enlivens,  all  that  inspires,  "  all  my  springs 
are  in  thee." 

Where  are  all  the  springs  of  a  worldly  man?  In  the  world.  To 
all  his  interests  there  he  is  alive;  his  heart  is  glad  when  his  corn 
and  wine  increase;  and  his  joy  fails  with  them.  His  losses  are 
the  taking  away  of  his  gods — and  what  has  he  more  ?  But  what 
is  the  experience  of  the  Christian  ?  In  the  word  of  God,  and  the 
ordinances  of  his  house,  and  communion  with  his  people,  and  the 
consolations  of  his  Spirit— here  it  is,  says  he,  I  find  my  Heaven  ! 
If  this  cannot  touch  and  animate  him,  nothing  for  the  time  can. 
On  the  other  hand,  this  can  make  him  joyful,  even  in  tribulation. 
This  seems  to  indemnify  him  under  every  earthly  disappointment. 
What  is  it,  says  he,  that  my  schemes  fail,  if  His  flourish  ?  Yea,  in 
spiritual  darkness ;  and  when  he  is  ready  to  conclude  that  he  has 
no  part  or  lot  in  the  matter,  and  that  his  heart  cannot  be  right  in 
the  sight  of  God,  his  countenance  is  illumined,  and  the  tear  of  joy 
starts  into  his  eye,  when  he  hears  that  the  word  of  the  Lord  hath 
free  course  and  is  glorified ;  that  sinners  are  fleeing  to  the  Savior, 
as  doves  to  their  windows  ;  that  the  order  to  Zion  is  issued.  En- 
large the  place  of  thy  tent,  lengthen  her  cords,  strengthen  her 
stakes.  In  this,  says  he,  I  rejoice ;  yea,  and  will  rejoice.  And  so, 
when  there  are  apostacies  anid  backslidings,  and  professors  cause 
the  way  of  truth  to  be  evil  spoken  of,  he  is  "  sorrowful  for  the 
solemn  assembly,  and  the  reproach  of  it  is  his  burden."  And  his 
fear,  as  well  as  his  hope,  and  his  grief  as  well  as  his  pleasure,  show 
where  the  attraction  of  his  heart  lies.    And  if  any  thing  is  to  be 


DECEMBER  24.  315 

done  for  Zion,  he  feels  a  courage  that  is  not  natural  to  him.  His 
tongue  is  as  the  pen  of  a  ready  writer.  His  hand  gets  unawares 
into  his  pocket;  and  to  his  power,  yea,  and  beyond  his  power, 
he  is  willing  to  communicate;  and  his  zeal,  as  well  as  all  his 
other  feelings,  justify  his  saying,  "All  my  springs  are  in  thee." 


December  24. — "Through  the  tender  mercy  of  our  God;  whereby  the 
dayspring  from  on  high  hath  visited  us,  to  give  light  to  them  tliat  sit  in  dark 
ness  and  in  the  shadow  of  death,  to  guide  our  feet  in  the  way  of  peace." — 
Luke,  i,  78,  79. 

"Well,"  said  David,  " what  is  man,  that  thou  art  mindful  of 
him ;  and  the  son  of  man,  that  thou  visitest  him  ?"  He  does  this 
in  a  thousand  ways  ;  and  each  of  us  may  acknowledge,  with  Job 
"  Thou  hast  granted  me  life  and  favor,  and  thy  visitation  hath 
preserved  my  spirit."  But  what  a  visit  is  here!  Twice  does 
Zacharias,  under  different  allusions,  expressly  mention  it  in  his 
thanksgiving  song.  "Blessed  be  the  Lord  God  of  Israel,  for  he 
hath  visited  and  redeemed  his  people,  and  hath  raised  up  a  horn  of 
salvation  for  us  in  the  house  of  his  servant  David."  "Through 
the  tender  mercy  of  our  God,  whereby  the  dayspring  from  on  high 
hath  visited  us,  to  give  light  to  them  that  sit  in  darkness  and  in  the 
shadow  of  death,  to  guide  our  feet  into  the  way  of  peace." 

Observe  the  image  under  which  he  views  the  coming  of  the  Sa- 
vior— "The  dayspring  from  on  high."  The  springing  of  the  day 
is  produced,  and  only  can  be  produced,  by  the  rising  of  the  sun. 
There  is  only  one  sun  in  nature,  and  there  is  only  one  Sun  in  grace ; 
and  to  them  that  fear  my  name,  said  God,  by  the  prophet  Malachi, 
shall  the  Sun  of  Righteousness  arise  with  healing  in  his  wings. 

— See  the  state  in  which  he  finds  us — "  Sitting  in  darkness  and 
the  shadow  of  death."  Darkness  is  ignorance,  Some  ignorance 
is  of  little  importance;  but  here  we  are  destroyed  for  lack  of 
knowledge.  The  darkness  is  connected  with  the  shadow  of  death, 
a  state  of  terror  and  danger,  and  nearness  to  perdition ;  for  the 
shadow  cannot  be  far  from  the  reality.  It  is  not  only  vain,  but  in- 
jurious, to  deny  the  truth  of  this  representation,  when  there  is  so 
much  to  prove  it ;  and,  without  the  admission,  Christianity  must 
be  needless  and  absurd. 

But  see  the  benefit  he  is  designed  to  communicate,  "  To  give 
hght"  to  them  that  are  in  darkness,  and  the  shadow  of  death. 
Accordingly,  his  coming  has  shed  a  lustre  upon  every  subject  in- 
teresting to  our  duty  and  welfare.  So  that  every  individual  under 
the  gospel  knows  far  more  than  all  the  heathen  philosophers  put 
together,  and  also  far  more  than  the  most  illuminated  among  the 
Jews.  Hence  our  Savior  "  turned  unto  his  disciples,  and  said 
privately.  Blessed  are  the  eyes  which  see  the  things  that  ye  see  : 
for  I  tell  you,  that  many  prophets  and  kings  have  desired  to  see 
those  things  which  ye  see,  and  have  not  seen  them  ;  and  to  hear 
those  things  which  ye  hear,  and  have  not  heard  them."  It  is, 
therefore,  called,  not  only  "  the  true  light,"  but  "  a  great  light." 
It  has  two  properties.  It  is  practical.  It  is  "  to  guide  our  feet." 
We  were  "  sitting"  before ;  inactive,  like  persons  in  the  dark,  and 
afraid  to  inove;  but  when  the  light  comes  we  arc  set  in  motion, 


316  DECEMBER  25. 

and  in  motion  with  our  feet.  The  doctrine  ot  Christ  is  not  a 
mere  speculation;  he  that  receives  it  feels  an  influence  like  that 
of  the  orb  of  day,  which  is  vital,  as  well  as  enlightening.  He 
walks  in  the  Spirit.  In  the  fear  of  the  Lord.  In  the  truth.  It  is 
also  blessed.  It  is  to  guide  our  feet  "  into  the  path  of  peace." 
There  is  something  very  pleasing  in  the  word  peace,  as  it  intends 
reconciliation,  and  especially  reconciliation  with  God.  And  God 
was  in  Christ  reconciling  the  world  unto  himself,  not  imputing 
their  trespasses  unto  them.  And  being  justified  by  faith,  we  have 
peace  with  God  through  our  Lord  Jesus  Christ.  This  peace  is 
essential  to  every  other  blessing,  and  every  other  blessing  is  sure 
to  follow  it.  The  word,  therefore,  is  often  used  for  every  kind  of 
good  and  of  happiness.  It  is  finely  expressed  by  the  apostle, 
"  We  who  have  believed  do  enter  into  rest ;"  and  yet  more  fully 
David,  "  Blessed  is  the  people  that  know  the  joyful  sound  ;  they 
shall  walk,  O  Lord,  in  the  light  of  thy  countenance.  In  thy  name 
shall  they  rejoice  all  the  day:  and  in  thy  righteousness  shall  they 
be  exalted.  For  thou  art  the  glory  of  their  strength :  and  in  thy 
favor  our  horn  shall  be  exalted." 

But  what  is  the  source  of  all  this  blessedness?  "  The  tender 
mercy  of  our  God."  As  we  are  guilty  and  condemned  creatures, 
every  gift  we  enjo)'^  must  be  from  mercy.  This  is  true  of  our 
daily  and  outward  comforts ;  and,  therefore,  Jacob  calls  them  all 
"  mercies,"  and  acknowledges  that  he  is  not  worthy  of  the  "  least" 
of  them.  How  true  it  is,  then,  that,  not  by  works  of  righteous- 
ness which  we  have  done,  but  by  his  mercy  he  saved  us !  Neither 
are  we  to  imagine,  that  God  was  made  merciful  by  the  incarnation 
and  sufferings  of  Christ.  It  is  from  injudicious  representations  of 
this  kind,  that  the  enemies  of  the  atonement  are  furnished  with 
their  strongest  objection.  But,  in  the  Scripture,  we  are  told,  that 
God  so  loved  the  world,  that  he  gave  his  only  begotten  Son,  that 
whosoever  believeth  on  him  should  not  perish,  but  have  everlast- 
ing life.  What  he  requires  he  provides.  He  would  not  pardon 
Job's  friends,  but  through  his  intercessions  ;  but  he  prescribed  his 
prayer  for  the  very  purpose,  and  accepted  it,  and  thus  we  are 
"justified  freely  by  his  grace, ^Aroz<;^^  the  redemption  that  is  in 
Christ  Jesus." 

Let  us  bless  God  for  this  tender  mercy.  "  God  is  the  Lord, 
which  hath  showed  us  light :  bind  the  sacrifice  with  cords,  even 
unto  the  horns  of  the  altar."  Let  us  improve  the  advantages  it 
has  afforded  us,  and  walk  as  children  of  the  light.  Let  us  pray 
that  his  way  be  made  known  on  earth,  and  his  saving  health 
among  all  nations.         ^^^^^^^^^^ 

December  25. — "  And  it  came  to  pass  in  those  days,  that  there  went  out  a 
decree  from  Caesar  Augustus,  that  all  the  world  should  be  taxed.  (And  this 
taxing  was  first  made  when  Cyrenius  was  governor  of  Syria.)  And  all  went 
to  be  taxed,  every  one  into  his  OAvn  city.  And  Joseph  also  went  up  from 
Galilee,  out  of  the  city  of  Nazareth,  into  Judea,  unto  the  city  of  David,  which 
is  called  Bethlehem;  (because  he  was  of  the  liouse  and  lineage  of  David  ;) 
to  be  taxed  with  Mary  his  espoused  wife,  being  great  with  child.  A'^d  so  it 
was,  that  while  they  were  there,  the  days  were  accomplished  that  she  should 
be  delivered." — Luke,  ii,  1 — 6. 

The  birth  of  Christ  is  so  wonderful  and  important,  that  every 


DECEMBER  25.  317 

circumstance  attending  it  is  worthy  of  our  attention,  and  capable 
of  improvement.  We  are  here  informed  of  the  time  and  the  place. 

As  to  the  time^  it  was  under  the  reign  of  Augustus.  Luke  could 
not  have  distinguished  it  by  a  more  illustrious  mark  than  the 
name  of  a  man,  the  greatest  prince  then  in  the  world,  as  he 
governed  the  Roman  empire,  which  had  extended  itself  over  the 
largest  and  fairest  portions  of  the  inhabited  earth.  What  is  re- 
lated indefinitely  is  liable  to  dispute  and  mistake,  whereas  par- 
ticularity tends  to  gain  credence,  and  renders  falsehood  easier  of 
detection.  Hence  the  evangelist  mentions  a  remarkable  fact 
attending  the  period  :  "  And  it  came  to  pass  in  those  days,  that 
there  went  out  a  decree  from  Caesar  Augustus,  that  all  the  world 
should  be  taxed,"  and  adds,  "  And  this  taxing  was  first  made 
when  Cyrenius  was  governor  of  Syria."  Here,  however,  a  difii- 
culty  occurs,  which  infidelity,  always  alive  to  the  worst  of  causes, 
and  feeling  the  paucity  and  poverty  of  its  resources,  has  readily 
laid  hold  of. 

It  must  be  granted  that  Cyrenius,  as  Josephus,  and  all  the  Greek 
and  Latin  historians  agree,  was  not  governor  of  Syria,  till  eleven 
years  after.  But,  first,  it  is  supposable,  that  though  he  was  not 
the  actual  governor,  he  presided  on  this  occasion  by  a  special 
commission  from  Augustus,  This  agrees  with  the  history  of  the 
emperor,  which  shows  us  that,  in  several  instances,  he  sent  his 
particular  friends  to  superintend  the  enrolment,  without  leaving 
it  to  the  care  of  the  ordinary  governors  of  the  province.  Did  not 
David  do  the  same  when  he  wished  to  number  the  people  7  There 
were  rulers  over  all  the  tribes  of  Israel ;  yet  he  sent  Joab,  who 
M'ent  through  all  the  land,  and  brought  him  the  result  at  the  end 
of  nine  months  and  twenty  days.  Secondly  ;  Dr.  Campbell  ren- 
ders it,  "  And  this  enrollment  j^rs^  took  effect  when  Cyrenius  was 
governor  of  Syria."  Though  our  version  reads  taxing,  it  is,  in 
the  margin,  enrolling.  There  was  some  difference  between  these. 
For  though  the  registering  was  generally  with  a  view  to  the 
taxing,  yet  the  latter  did  not  always  immediately  follow  the 
former ;  it  only  laid  the  foundation  for  it,  by  showing  the  number 
and  wealth  of  his  subjects,  whenever  he  chose  to  demand  soldiers 
or  money.  Now,  though  the  decree  for  enrollment  was  issued 
eleven  years  before,  it  was  not  acted  upon  till  Cyrenius  was  go- 
vernor of  Syria;  and  the  Roman  power,  on  the  expulsion  of 
Archelaus  from  Judea,  first  levied  the  tax  on  the  Jewish  people. 
We  have  a  similar  instance  in  our  own  history.  William  the 
Conqueror  wished  to  make  a  survey  of  the  kingdom ;  this  was 
done  in  what  is  called  the  Doomsday  Book,  and  which  is  still 
extant ;  it  was  six  years  in  viaking  in  England,  onhj,  and  no 
payment  of  taxes  was  made  upon  it  till  twelve  years  after.  Eithei 
of  these  solutions  is  perfectly  satisfactory,  and  there  is  no  incon- 
sistency between  them ;  the  one  does  not  invalidate  the  other. 
And  when  to  this  we  add,  that  the  fact  itself  was  notorious,  and 
that  Luke  could  not  be  deceived,  and  must  have  known  that  he 
could  not  be  misunderstood  at  the  time,  we  see  another  instance 
of  the  weakness  of  infidel  objections.  But  Luke  mentions  this 
affair,  not  onlv  to  authenticate  the  truth  of  his  narrative,  but  the 


318  DECEMBER  25. 

Messiahship  of  Christ.  His  coming  had  not  only  been  foretold, 
but  the  time  of  it.  We  allude  to  the  prophetical  declaration  oi 
the  dying  Jacob,  when,  speaking  of  Judah,  he  said,  "  The  sceptre 
shall  not  depart  from  Judah,  nor  a  lawgiver  from  between  his 
feet,  until  Shiloh  come  ;  and  unto  him  shall  the  gathering  of  the 
people  be."  That  is — when  he  should  come,  the  supreme  power 
should  be  dislodged  from  their  possession.  And  here  we  see  the 
accomplishment :  for  the  supreme  power  had  now  fallen  into  the 
hands  of  Herod  the  Idumean,  Avho  was  exercising  his  vile  tyranny 
imder  the  favor  of  the  Roman  Sovereign,  master  of  Syria  and 
Palestine. 

The  place  was  Bethlehem.  It  is  called  the  city  of  David  be- 
cause there  David  was  born.  But  the  word  city,  which  the  Jews 
used  so  diflferently  from  us,  should  not  mislead  us  :  it  v\^as  only  a 
small  village,  in  which  nothing  had  occurred  to  aggrandize  it. 
Here  he  was  brought  forth,  and  not  in  Jerusalem,  or  Rome,  or  any 
other  illustrious  place.  Was  this  to  intimate,  that  his  king,dom 
was  not  of  this  world  ?  What  cannot  ennoble  greatness,  greatness 
can  ennoble.  How  has  the  birth-place  vi'  the  Mantuan  Bard  been 
noticed  !  How  many  cities  contended  for  the  honor  of  Homer's 
birth  !  The  birth  of  Jesus  instantly  drew  to  this  village  a  new  star, 
and  sages  from  the  East,  and  the  angel  of  the  Lord,  and  a  multi- 
tude of  the  heavenly  host,  and  has  made  it  to  be  remembered  in 
all  generations.  Therefore,  said  the  prophet  Micah,  "  Thou, 
Bethlehem,  Ephratah,  though  thou  be  little  among  the  thousands 
of  Judah,  yet  out  of  thee  shall  He  come  forth  unto  me  that  is  to 
be  ruler  in  Israel ;  whose  goings  forth  have  been  from  old,  from 
everlasting."  That  he  was  to  be  born  here,  was  known  and 
expected,  not  only  by  the  chief  priests  and  scribes,  as  we  see  in 
their  answer  to  Herod,  but  also  by  even  the  common  people,  who 
argued  against  him.,  when  they  supposed  that  he  was  not  born 
there.  "  Hath  not  the  Scripture  said.  That  Christ  cometh  of  the 
seed  of  David,  and  out  of  the  town  of  Bethlehem,  where  David 
was  ?"  But  let  us  not  forget  the  occasion  of  the  event.  For  it 
was,  humanly  speaking,  the  most  unlikely  thing  in  the  world,  that 
Jesus  should  be  born  here.  For  Bethlehem  was  not  the  place  ol 
Joseph's  residence  ;  but  Nazareth,  in  Galilee.  But,  the  decree 
requiring  that  every  one  should  repair  to  his  own  patrimonial 
city  to  be  enrolled,  Joseph,  being  of  the  house  and  lineage  of  Da- 
vid, goes  up  from  Galilee,  out  of  the  city  of  Nazareth,  into  Judea, 
unto  the  city  of  David,  which  is  called  Bethlehem,  and  Mary  with 
him,  being  great  with  child:  and  so  it  was,  that  while  they  were 
there,  waiting  for  his  registry,  the  days  were  accomplished  that 
she  should  be  delivered  !  Mary  thought  of  nothing,  but  accompa- 
nying Joseph.  Joseph  thought  of  nothing,  but  obeying  the  order 
of  the  Governor.  The  Governor  thought  of  nothing,  but  the 
mandate  of  the  Emperor.  The  Emperor  only  obeyed  his  vanity 
and  pride;  and  yet  all  these  ignorantly,  but  unitedly,  conduced  to 
fulfill  the  determinate  counsel  and  foreknowledge  of  God.  How 
ir^ly  men  can  act !  and  yet  how  necessarily  !  How  real,  and  yet 
inexplicable,  is  the  concord  between  human  liberty,  and  the  cer- 
tainty of  events !  What  is  contingent,  where  divine  veracity  is 


DECEMBER  26.  319 

concerned?  How  impossible  is  it  that  the  Scriptures  can  be  bro- 
ken '  How  wonderful  is  the  providence  of  God  \  By  what  me- 
thods does  it  conduct  its  plans  to  their  completion  1  How  easily, 
and  yet  how  uncontrollably,  does  it  bend  to  its  pleasure  all  the 
dispositions  and  movements  of  creatures,  who,  like  men  in  a  boat, 
look  one  way,  and  row  another ! 

December  26.-"  And  there  were  in  the  same  country  shepherds  abiding 
in  the  field,  keeping  v.atch  over  their  flock  by  night :  and  lo,  the  angel  of 
Se  Lord  came  upon  them,  and  the  glory  of  the  Lord  shone  round  about 
them ,  and  they  were  sore  afraid."— Luke,  ii,  8,  9. 

Two  classes  of  men  were  led  to  Bethlehem,  to  witness  the  new 
born  Messiah.  The  wise  men  from  the  East,  and  the  shepherds. 
The  former  were  versed  in  the  works  of  nature  ;  they  were  espe- 
pecially  astronomers  and  star  gazers  :  and  God  conducts  them  by 
a  star  The  latter  were  Jews  ;  they  had  the  Scriptures  m  their 
hands ;  and  these  were  directed  by  an  angel.  God  has  various 
methods  of  manifesting  himself  to  his  creatures :  but  none  of 
them  are  arbitrary.  They  all  evince  his  "  wisdom  and  prudence,' 
and  are  adapted  to  the  state  and  circumstances  of  the  beings  with 
whom  he  has  to  do.  .  xu    x,  • 

Angels  are  all  ministering  spirits.  And  if  they  attend  the  heirs 
of  salvation,  how  much  more  the  Author  of  it !  if  they  wait  on  the 
servants,  how  much  more  on  the  Son,  who  is  Lord  ol  alK  \V  hen 
he  brinaethh  his  first  begotten  into  the  world,  he  saith,  \ea,  and 
let  all  the  angels  of  God  worship  him.     He  was  seen  of  angels. 

—We  mit^ht  have  expected  that  this  glorious  messenger  would 
have  been  sent  to  persons  of  rank  and  authority— to  the  rulers  ; 
to  the  doctors  of  the  law  ;  to  the  ministers  of  the  sanctuary  ;  to 
Herod ;  to  the   High  Priest.     But  God's  thoughts  are  not  our 
thoucrhts.     He  seeth  not  as  man  seeth.     Man  judgeth  after  the 
outw°ard    appearance ;  but  the  Lord  looketh  to   the  heart.     He 
is  no  respecter  of  persons.     The  distinctions  of  life,  which,  owing 
to  folly  are  the  sources  of  so  much  pride  to  some,  and  envy  to 
others,  are  nothing  to  Him.     He  is  equally  "  nigh  unto  all  them 
that  call  upon  him,"  whatever  be  their  outward  condition  ;  as  the 
sun  shines  in  the  valley  as  well   as  on  the  hill.     It  was  to  these 
shepherds  the  angel  of  the  Lord  appeared.    And  may  not  this  be 
considered  an  intimation  of  the  persons  for  whom  the  dispensa- 
tion was  principally  designed,  and  by  whom  it  would  be  chiefly 
received  7    Hence  we  read,  "  The  poor  have  the  Gospel  preached 
unto  them"—"  The  common  people  heard  him  gladly"—"  Have 
any  of  the  rulers  beheved  on  him  ?"     "  Thou  hast    hid  these 
thmf^s  from  the  wise  and  prudent,  and  hast  revealed  them  unto 
babel"    Not  that  the  rich  and  great  are  excluded.    And  there 
always  have  been  a  few  who  have  humbled  themselves,  to  be  ex- 
alted •  but  "  not  many  wise  men  after  the  flesh,  not  many  mighty, 
not  many  noble,  are  called :  but  God  hath  chosen  the  foolish 
things  of  the  world  to  confound  the  wise;  and  God  hath  chosen 
the  weak  things  of  the  world  to  confound  the  things  Avhich  are 
mighty;  and  base  things  of  the  world,  and  things  which  are  de- 
spised hath  God  chosen  ;  yea,  and  things  which  are  not,  to  bring 


320  DECEMBER  26. 

to  nought  things  that  are :  that  no  flesh  should  glory  in  his  pre- 
sence." 

— We  have  much  reason  to  conclude,  that  these  shepherds  were 
among  the  number  of  those  who  were  looking  for  redemption  in 
Jerusalem.  While  many  of  their  countrymen,  in  ceiled  houses, 
were  seeking  their  consolation  in  the  world,  they,  like  Simeon, 
were  waiting  for  the  consolation  of  Israel.  Perhaps  at  this  very 
moment  they  were  silently  musing,  or  perhaps  conversing  with 
each  other  (for  they  were  obviously  together)  "  when  the  king- 
dom of  God  should  come ;"  and  sighing  out  the  words  of  David, 
"  0  that  the  salvation  of  Israel  were  come  out  of  Zion  !  When 
God  bringeth  back  the  captivity  of  his  people,  Jacob  shall  rejoice, 
and  Israel  shall  be  glad" — when,  "  lo !  the  angel  of  the  Lord  came 
upon  them  !  and  the  glory  of  the  Lord  shone  round  about  them !" 

And  this  angel,  by  his  example,  teaches  us,  however  much  we 
may  be  placed  above  them,  not  to  overlook  the  poor,  nor  refuse  to 
visit  them,  especially  God's  poor ;  for  they  are  rich  in  faith,  and 
heirs  of  the  kingdom  which  he  has  promised  to  them  that  love 
him.  It  is  a  character  of  the  citizen  of  Zion,  that  in  his  eyes  a 
vile  person  is  contemned,  however  high  ;  but  he  honors  them  that 
fear  the  Lord,  though  they  may  not  have  the  gold  ring,  and  the 
gay  clothing. 

The  sacred  historian  has  not  failed  to  tell  us  how  these  men 
were  engaged,  at  the  time  of  their  being  thus  distinguished.  They 
were  in  the  field,  keeping  watch  over  their  flocks  by  night.  Thus 
they  were  abiding  in  their  calling,  and  faithfully  and  actively  dis- 
charging the  duties  of  it.  Never  mind  how  humble  your  occu- 
pation may  be, 

"  Honor  and  shame  from  no  condition  rise ; 
"Act  well  your  part— there  all  the  honor  lies." 

Be  attentive  and  diligent,  and  you  are  useful  and  respectable. 
They  ought  to  blush,  who  do  nothing,  or  have  nothing  to  do. 
Their  mode  of  living  is  as  inconsistent  with  the  life  of  a  Christian 
required  in  the  Gospel,  as  a  life  of  vice.  The  tree  that  bringeth 
forth  no  frood  fruit,  is  hewn  down  and  cast  into  the  fire.  The 
servant  that  hid  his  Lord's  talent  in  a  napkin,  did  not  abuse  it ; 
but  because  he  was  an  unprofitable  servant,  he  was  a  wicked  one, 
and  therefore  punished.  The  case  of  these  shepherds  is  not  a 
solitary  one.  Go  through  the  Scriptures,  and  make  out  a  list  of 
all  those  whom  God  favored  and  dignified  with  his  visits ;  and 
show  me  one  among  thein  all  that  was  a  drone  in  the  community, 
or  not  properly  and  usefully  employed.  Other  beings  are  more 
likely  to  appear  to  the  useless  and  idle.  "  Our  idle  days,"  says 
Bishop  Hall,  "  are  the  devil's  busy  ones." 

"  For  Satan  finds  some  mischief  still, 
'•  For  idle  hands  to  do." 

It  was  well  said  by  an  old  Puritan,  "I  find  diligence  the  best  pre- 
servative from  temptation :  for  when  Satan  comes  to  me  with  his 
proposals,  I  say  to  him,  I  cannot  attend  to  thee  now — I  am  so 
busy." 
"  The  labors  of  the  righteous  tend  to  life."     "  The  soul  of  the 


DECEMBER  27.  321 

sluggard  desireth,  and  hath  nothing;  but  the  soul  of  the  diligent 
shall  be  made  fat."         

December  27. — "Let  us  now  go  even  unto  Bethlehem,  and  see  this  thing 
which  is  come  to  pass." — Luke,  ii,  15. 

This  was  the  language  of  the  Shepherds.  And  it  was  not  a  vain 
curiosity  that  led  them.  While  keeping  their  flocks  by  night,  the 
angel  of  the  Lord  appeared  to  them,  and  said,  "  Fear  not :  for  be- 
hold, I  bring  you  good  tidings  of  great  joy,  M^hich  shall  be  to  all 
people.  For  unto  you  is  born  this  day,  in  the  city  of  David,  a  Sa- 
vior, which  is  Christ  the  Lord.  And  this  shall  be  a  sign  unto 
you.  Ye  shall  find  the  babe  wrapped  in  swaddling  clothes,  lying 
in  a  manger."  This  they  considered  as  it  really  was,  an  order  to 
repair,  thither,  and  ascertain  the  fact.  And  they  would  have  set 
off  instantly.  But  there  suddenly  descended  a  multitude  of  the 
heavenly  host,  praising  God  and  saying.  Glory  to  God  in  the  high- 
est ;  on  earth  peace,  good  will  toward  men.  We  know  not  how 
long  this  melody  continued ;  but  who  can  wonder  at  their  staying 
till  it  was  over !  But  no  sooner  were  the  angels  gone  away  into 
heaven,  than  "the  shepherds  said  one  to  another.  Let  us  now  go 
even  unto  Bethlehem,  and  see  this  thing  Avhich  is  come  to  pass." 
Let  us  accompany  them,  and  contemplate  a  scene  which  will  in- 
duce us  to  exclaim,  with  Moses,  on  a  very  marvellous,  but  very 
inferior  occasion—"  For  ask  now  of  the  days  that  are  past,  which 
were  before  thee,  since  the  day  that  God  created  man  upon  the 
earth,  and  ask  from  the  one  side  of  heaven  unto  the  other,  whether 
there  hath  been  any  such  thing  as  this  great  thing  is,  or  hath  been 
heard  like  it  ?" 

In  this  thing  which  is  come  to  pass,  we  behold  a  very  striking 
display  of  divine  truth.  The  coming  of  the  Messiah  was  called, 
"  The  truth  of  God."  Many  things  evinced  the  divine  veracity: 
but  this  was  the  main  pledge.  It  was  the  chief  promise  ever  given 
to  man.  It  was  also  the  earliest  assurance ;  it  was  given  as  early 
as  the  Fall.  And  what  a  length  of  time  the  assurance  seemed  to 
hang  in  suspense;  a  year — a  hundred  years — a  thousand  years — 
another  thousand,  and  another,  rolled  away  before  the  seed  of  the 
woman  appeared  !  Hath  he  forgotten  to  be  gracious '?  Doth  his 
promise  fail  for  evermore  ?  But  at  the  end  of  four  thousand  years 
it  was  proclaimed.  His  councils  of  old  are  faithfulness  and  truth. 
How  many  also  were,  what  we  may  call  the  minute  parts  of  the 
promise.  It  was  foretold  that  he  should  descend  from  a  particular 
nation — the  nation  of  the  Jews  :  a  particular  tribe — the  tribe  of 
Judah  :  a  particular  family — the  family  of  David :  a  particular 
mother — a  virgin.  On  how  many  things  does  the  veracity  of 
God  now  depend,  the  failure  of  any  one  of  which  would  prove 
him  a  liar.  The  place  of  his  residence  was  foretold — it  was 
Bethlehem.  The  prophecy  had  been  recorded  for  ages,  and  was 
acknowledged  at  the  time  of  his  birth.  But  how  many  things 
were  necessary  to  this ;  and  how  accidental  seemed  the  fulfillment ! 
For  Joseph  and  Mary  were  residing  at  Nazareth.  And  had  not 
Judea  been  under  the  Roman  dominions;  and  had  not  Caesar  Au- 
gustus proudly  wished  to  know  the  number  and  wealth  of  his  sub- 


322  DECEMBER  27. 

jects ;  and  had  Mary  been  delivered  a  few  days  sooner  or  later :  he 
would  have  been  born  elsewhere,  and  the  word  of  God  would 
have  been  of  none  elFeet.  All  these  occurrences  appear  casual, 
and  they  were  so  to  the  parties  themselves ;  but  not  to  God,  v/ho 
knows  all  his  works  from  the  beginning.  All  these  events  seemed 
loosely  connected,  but  they  v»'ere  links,  making  an  adamanline 
chain.  The  truth  of  God  was  the  pivot  on  which  all  turned  ;  the 
centre  in  which  all  united  ;  the  end  to  which  all  referred.  Let  us 
see  here,  not  only  how  willing,  but  how  able  he  is  to  accomplish 
hir-  word;  and  be  strong  in  faith,  giving  glory  to  God.  Let  no 
apparent  delay,  no  opposing  difficulties,  no  interfering  interests, 
affect  our  minds.  His  purpose  is  secretty,  yet  uncontrollably, 
moving  on;  and  the  jnost  unlikely  instruments  are  contributing 
to  its  execution.  How  much  depends  on  our  confidence  in  the 
truth  of  God! 

We  see  in  the  thing  which  has  come  to  pass,  a  wonderful  com- 
bination. A  combination  of  natures — I  admit  his  humanity;  and 
why  should  I  question  his  divinity  ?  I  find  many  things  ascribed 
to  him,  which  cannot  belong  to  him  as  God  ;  and  I  find  others 
ascribed  to  him,  which  cannot  pertain  to  him  as  man :  and  here 
is  the  solution  of  the  difficulty — "  God  was  manifest  in  the  flesh." 
A  combination  of  grandeur  and  abasement.  Whose  birth  could 
have  been  more  obscure  and  degrading  ?  What  welcome  was 
given  him  ?  What  preparation  was  made  for  him  ?  "  The  world 
was  made  by  him,  and  the  world  knew  him  not.  He  came  unto 
his  own,  and  his  own  received  him  not."  A  poor  young  female 
was  his  mother  ;  a  stable  his  chamber,  and  a  manger  his  cradle — 
because  there  was  no  room  at  the  inn.  But  whose  birth  was  ever 
so  glorious  ?  Ye  gods  of  the  earth,  bring  forth  your  first  born — 
but  no  new  star  sparkles  over  where  the  young  child  is,  no  wise 
men  come  miraculously  from  the  east  to  worship  him,  no  angel 
comes  down,  no  heavenly  choir  sing  his  birth,  no  command  is 
given,  Yea,  and  let  all  the  angels  of  God  worship  him,  no  spirit  of 
prophecy  breathes  inspiration  ;  no  Simeon  waits  for  him  as  the 
consolation  of  Israel,  no  A.nna  speaks  of  him  to  all  those  who  look 
for  redemption. 

We  also  see  a  prodigy  of  benevolence.  Every  thing  says  be- 
hold a  love  which  passeth  knov/ledge.  His  former  condition — he 
was  rich  and  became  poor.  His  independence  and  choice  :  he  was 
not  constrained  to  enter  such  a  state — Lo !  I  come,  says  he:  he 
gave  his  life  a  ransom  for  us.  The  principle  that  moved  him — 
it  was  not  our  desert,  but  his  own  mercy.  He  came  into  the  world 
to  save  sinners:  he  died  for  the  ungodly:  in  his  love  and  pity  he 
redeemed  us.  His  not  waiting  for  our  application,  arising  from  a 
sense  of  our  need  of  him — His  engaging,  in  foresight  of  all  the 
degree  and  extent  of  his  sufferings — His  going  through  the  whole 
without,  repenting  of  the  expensive  undertaking — His  accom- 
plishing it  with  delight. 

"  Oh  I  for  this  love  let  rocks  ami  hills  I      "  And  all  harmonious  human  tongues 

"  Their  lasting  silence  break  ;  I  "  The  Savior's  praises  speak !" 

Here,  also,  we  see  an  example  for  our  imitation.  Did  he  thus 
despise  worldly  distinctions?  and  shall  we  admire  them  ?   Shall 


DECEMBER  28.  323 

we  seek  great  things  for  ourselves  ?  Such  a  Cliristian  by  the  side 
of  the  manger !  Having  food  and  raiment,  let  us  be  therewith 
content.  Shall  we  find  it  difficult  to  condescend  to  men  of  low 
estate,  and  to  exercise  self-denial  in  doing  good  ?  "  Let  this  mind 
be  in  you  which  was  also  in  Christ  Jesus:  who  being  in  the  iorm 
of  God,  thought  it  not  robbery  to  be  equal  v/ith  God :  but  made 
himself  of  no  reputation,  and  took  upon  him  the  form  of  a  servant, 
and  was  made  in  the  likeness  of  men."  Bid  he  not  only  stoop  so 
low,  but  suffer  so  much  for  us ;  and  shall  we  not  be  willing  to  en- 
dure any  privations,  and  incur  any  sacrifices  for  our  brethren? 
"  Be  ye  therefore  followers  of  God,  as  dear  children ;  and  walk  in 
love,  as  Christ  also  hath  loved  us,  and  hath  given  himself  for  us, 
as  an  offering  and  sacrifice  to  God  for  a  sw^eet-smelling  savor." 

Great  as  this  thing  is  which  has  come  to  pass,  there  are  many 
who  will  refuse  to  take  a  step  to  see  it.  Even  at  the  very  festival, 
which  is  the  commemoration  of  it,  they  will  be  found  any  where 
rather  than  at  Bethlehem  ;  and  be  attracted  to  every  thmg,  rather 
than  to  that  sight,  which  the  Shepherds  left  their  flocks,  and  made 
haste  to  see  ;  which  the  Eastern  sages  came  such  a  vast  distance 
to  behold;  and  which  drew  all  heaven  down  to  earth.  Some, 
while  they  observe  the  day  by  a  freedom  from  labor,  not  only 
netrlect,  but  insult  the  subject  of  it ;  and  by  intemperance  and 
rioT,  revive  the  works  of  the  devil,  which  the  Son  of  God  was 
maifested  to  destroy. 

But  let  us  call  off  our  attention  from  the  little,  debasing,  vexing, 
defiling  things  of  the  world,  and  repair  to  the  Infant  of  Bethle- 
hem, the  desire  of  all  nations.  Let  us  give  him  the  glory  which 
is  due  unto  his  holy  name,  and  say,  "  Unto  us  a  child  is  born,  unto 
us  a  son  is  given ;  ^and  the  government  shall  be  upon  his  shoul- 
der; and  his  name  shall  be  called  Wonderful,  Counsellor,  The 
mighty  God,  the  Everlasting  Father,  the  Prince  of  Peace."  Let 
us  behold  in  him  provision  made  for  our  recovery,  the  most  suita- 
ble to  our  wants,  and  adequate  to  our  relief,  and  placed  entirely 
within  our  reach.  Let  us  embrace  him,  and  exclaim,  "  Lo,  this 
is  our  God;  v/e  have  waited  for  him,  and  he  will  save  us:  this  is 
the  Lord;  we  have  waited  for  him  ;  we  will  be  glad,  and  rejoice 
in  his  salvation." 

And  let  our  zeal  and  gratitude  be  equal  to  our  joy.  And  let  us 
follow  the  -shepherds,  not  only  in  our  going,  but  in  our  return  : 
"  And  when  they  had  seen  it,  they  made  known  abroad  the  saying 
which  was  told  them  concerning  the  child ;"  '•  And  they  returned 
glorifying  and  praising  God  for  all  things  that  they  had  heard 
and  seen."  _„=.■_-_— o™- 

Decembek  28.—"  And  they  were  both  righteous  before  God,  walking  in  ail 
the  commandments  and  ordinances  of  the  Lord,  blameless."— Luke,  i,  6. 

Tnis  worthy  couple  are  known  as  the  father  and  mother  of  a 
very  illustrious  personage,  of  whom  the  Judge  of  all  said,  "  Among 
them  that  are  born  of  women,  there  hath  not  risen  a  greater  than 
John  the  Baptist."  But  while  Zacharias  and  Elizabeth  derive  dis- 
tinction from  their  son,  they  are  worthy  of  attention,  personally 
considered.   Though  not  distinguished  by  v/orldly  grandeur,  they 


324  DECEMBER  28. 

were  great  in  the  sight  of  the  Lord;  and  though  their  names  are 
not  recorded  in  the  annals  of  national  history,  their  characters 
will  be  had  in  everlasting  remembrance  in  the  Scriptures  of  truth. 
Five  things  are  here  said  of  their  piety. 

— It  was  sincere ;  they  were  righteous  before  God.  Many  are 
righteous  before  men,  who  only  look  on  the'outward  appearance; 
but  the  Lord,  who  searcheth  the  heart,  and  sees  actions  in  their 
motives,  disowns  them.  A  large  assembly  may  be  convened 
together,  and  be  engaged  in  the  same  exercises ;  but  they  only 
worship  Him,  who  worship  him  in  Spirit  and  in  truth.  What 
are  we  in  His  estimation?  He  that  judgeth  us  is  the  Lord. 

— It  was  practical;  they  walked  in  the  commandments  and  ordi- 
nances of  the  Lord.  Divine  truth  is  important ;  yet,  if  we  know 
these  things,  happy  are  we  only  if  we  do  them.  Practice  is  nothing 
Without  principle ;  and  what  proof  have  we  of  the  reality  and 
excellency  of  principle  without  practice  ?  "  I  will  put  my  Spirit 
within  you,  and  cause  you  to  walk  in  my  statutes,  and  ye  shall 
keep  my  judgments,  and  do  them."  We  do  not  midervalue  expe- 
rience; but  the  Scripture  requires  something  more  than  good 
feelings :  "  Let  your  light  so  shine  before  men,  that  they  may  see 
your  good  works,  and  glorify  your  Father  which  is  in  heaven."  A 
good  conscience  will  always  be  accompanied  with  a  good  conver- 
sation. He  is  a  vain  man  v/ho  says  he  has  faith,  and  hath  not 
works.    Can  such  faith  save  him  ? 

— It  was  impartial ;  they  walked  in  all  the  commandments  and 
ordinances  of  the  Lord.  None  are  universally  wicked.  Vices  are 
often  inconsistent  with  each  other ;  prodigality  opposes  avarice, 
and  covetousness  complains  of  extravagance.  All  do  something, 
for  conscience  must  be  appeased ;  but  they  are  determined  in  their 
selections  by  the  easiness  of  the  thing,  or  its  relation  to  some  one 
of  their  interests.  They  have  no  regard  to  the  will  of  God;  for  if 
their  observance  sprang  from  a  regard  to  his  pleasure,  this  would 
lead  them  to  avoid  every  thing  which  he  has  forbidden,  and  to 
inquire  after  every  thing  he  has  enjoined.  "  Then  shall  I  not  be 
ashamed,  Avhen  I  have  respect  unto  all  thy  commandments." 
"  Blessed  is  every  one  that  feareth  the  Lord,  that  walketh  in  his 
ways." 

—It  was  irreproachable;  they  walked  in  all  the  commandments 
and  ordinances  of  the  Lord,  blameless.  It  is  not  said,  they  were 
sinless.  The  subjects  of  divine  grace  will  always  have  enough  to 
bewail  before  God,  instead  of  saying,  I  have  attained,  I  am  already 
perfect.  But  it  is  a  mercy  (and  this  is  possible)  to  be  preserved 
from  those  falls  which  injure  our  reputation  and  influence ;  and 
also  from  those  imprudencies  which  draw  upon  a  man  the  reproach 
of  folly  and  weakness,  when  he  is  not  taxable  with  sin,  and  from 
those  veerings  of  opinion  which  are  yet  consistent  with  some 
degree  of  fixed  principle  in  higher  things.  It  is  well  when  our 
good  cannot  be  evil  spoken  of;  and  we  are  without  offence  till  the 
day  of  Christ. 

— It  was  mutual ;  they  were  both  righteous  before  God,  walkings 
in  all  the  commandments  and  ordinances  of  the  Lord,  blameless. 
This  is  not  the  case  in  every  family.    In  some  houses  there  is  no 


DECEMBER  29.  325 

fear  of  God  in  either  master  or  mistress,  father  or  mother,  husband 
or  wife.  In  others,  there  is  one  of  these  relations  godly,  and  only 
one  They  are  joined  together  by  marriage,  but  not  ni  the  Lord. 
This  ditference  may  be  accounted  for  in  three  ways.  One  o  the 
parties  may  have  been  called  after  their  affinity,  neither  of  them 
knowing  God  at  the  time  of  contracting  it.  Or  one  of  the  par  les 
may  have  deceived  the  other;  and  some  are  guarded  and  cralty  ; 
and  those  who  are  upright  themselves,  are  generally  free  from 
suspicion.  Or  the  religious  individual  was,  perhaps,  (how  strange . ) 
careless  upon  this  subject,  and  did  not  feel  religion,  in  his  choice, 
the  one  thing  needful ;  or  was  bribed,  against  his  conviction,  by 
other  thincTs.  The  two  former  cases  deserve  pity ;  but  this,  cen- 
sure—andTiis  error  will  correct  him.  For  nothing  can  be  more 
desirable  and  important  than  the  godliness  of  both  parties.  How 
near  is  the  relation !  How  constant  and  influential  the  inter- 
course !  How  lamentable,  in  a  course  where  we  need  every  assist- 
ance, to  meet  with  impediments !  How  can  two  walk  together, 
except  they  be  agreed?  And  are  there  servants?  are  there  chil- 
dren ?  Each  will  have  their  adherents.  And  it  is  not  difficu  t  to 
conclude,  from  the  depravity  of  human  nature,  which  will  be 
more  readily  followed— the  one  who  would  lead  into  the  world,  or 
the  one  who  would  lead  out  of  it. 

But  the  case  would  be  more  awful  still,  if  one  of  the  parties  Mas 
an  official  character.  Surely,  a  Zacharias  should  have  an  Elisabeth. 
What  disgrace  and  injury  may  result  from  the  union  of  a  preacher 
with  an  irreligious  or  indiscreet  companion !  The  apostle  there- 
fore describes  the  character  of  a  minister's  wife,  as  well  as  his 
own :  and  naturally  concludes,  that  he  who  proclaims  his  want  of 
piety  and  judgment  in  a  case  so  plain  and  momentous,  tells  how 
unqualified  he  is  for  other  matters—"  For  if  a  man  know  not  how 
to  rule  his  own  house,  how  shall  he  take  care  of  the  church  of 
God  2" 

December  29.—"  Though  he  slay  me,  yet  will  I  trust  in  him."— Job,  xiu,  15. 

This  is  a  noble  resolution.  It  supposes  suffering.  Slaying  here, 
stands  for  every  loss  and  infliction  he  could  suff"er  or  forbode.  Slay- 
ing literally  means  death;  and  Job  does  not  exclude  this  from 
his  supposition.  He  more  than  once  seems  to  apprehend  it  as  the 
consequence  of  his  present  malady— I  know  thou  wdt  bring  me 
to  death— My  breath  is  corrupt ;  my  days  are  extinct.  The  graves 
are  ready  for  me.  Indeed  there  is  not  much  for  him  to  slay.  He 
has  slain  my  cattle,  my  servants,  my  children ;  he  has  slain  the 
tenderness  of  my  wife,  and  the  confidence  of  my  friends ;  he  has 
slain  my  health ;  and  if  there  be  any  thing  more,  let  him  slay  it.  I 
can  trust  him  down  to  the  grave,  and  through  it— for  I  know  that 
my  Redeemer  liveth,  and  that  in  my  flesh  I  shall  see  God,  though 
my  reins  be  consumed  within  me. 

—It  professes  confidence— "Though  he  slay  me,  yet  will  I  trust 
in  him.''  It  is  obvious,  from  hence,  that  he  did  not  think  God  was 
really  his  enemy.  If  he  had,  how  could  he  have  trusted  in  him  ? 
He  knew  nothing  of  the  language  of  a  mystic— "  Though  I  pe- 


326  DECEIVIBER  29. 

rish,  1  shall  serve  thee  still — If  thou  send  me  to  hell,  I  shall  love 
thee  there."  These  are  the  sayings  of  religious  madness ;  and 
one  hour  of  the  suffering  they  make  so  light  of,  would  bring  them 
to  the  use  of  their  senses.  By  the  very  law  of  my  nature,  it  is 
impossible  for  me  to  regard  a  Being  that  I  believe  "determined  to 
make  me  miserable  for  ever ;  and  God  himself  has  commanded  me 
to  seek  after  my  salvation  and  happiness — I  could  not  thcrelore 
acquiesce  in  my  misery,  without  violating  his  will.  Such  a  state 
of  sublime  self-annihilation,  therefore,  is  not  possible,  if  it  were  pro- 
per ;  and  it  is  not  proper,  if  it  were  possible.  But  if  it  is  both  pro- 
per and  possible  to  believe,  that  natural  evil  may  be  converted  into 
moral  good ;  that  bodily  pain  may  conduce  to  spiritual  profit ;  that 
though  no  chastening  for  ihe  present  is  joyous,  but  grievous,  it  may 
afterward  yield  the  peaceable  fruit  of  righteousness  to  them  that 
are  exercised  therewith;  that  behind  a  frowning  providence  he 
may  hide  a  smiling  face ;  that  though  he  amputates  a  limb,  it  is  to 
save  life  ;  and  that  in  ways  beyond  all  my  conceptions,  he  can,  he 
will,  make  all  things  work  together  for  good  to  them  that  love 
him.     And  this  is  what  Job  means  by  his  confidence. 

— But  it  also  intimates  difficulty — Thovgh  he  slay  me,  yet  v/ill  I 
trust  in^him.  For  there  is  much  in  searching  and  awful  dispensa- 
tions to  try  and  check  confidence,  and  to  awaken  suspicion  and 
fear.  When  things  are  agreeable  and  prosperous,  we  feel  but  com- 
paratively little  difficulty.  But  when  the  scene  is  changed,  and 
the  sky  overspread,  and  the  clouds  return  after  the  rain ;  when  we 
are  stripped,  bereaved,  abandoned,  then  we  are  cast  out  of  his 
sight,  our  way  is  perished  from  the  Lord;  and  we  think  our  eye 
will  no  more  see  good !  When  troubles  befall  others,  we  go  to 
them,  and  strengthen  their  hands  in  God.  We  readily  deal  out 
the  promises  to  them,  and  feel  inclined  to  reprove,  if  they  refuse 
to  be  comforted. 

We  tell  them,  God  is  only  waiting  to  be  gracious ;  and  will  ap- 
pear to  their  joy.  But  when  we  come  into  the  same  condition 
ourselves,  we  are  unable  to  follow  the  advice  we  have  given,  and 
to  receive  the  encouragements  we  have  administered.  Thus  we 
incur  the  censure,  "  Behold,  thou  hast  instructed  many,  and  thou 
hast  strengthened  the  weak  hands;  thy  words  have  upholden  him 
that  was  fallen,  and  thou  hast  strengthened  the  feeble  knees';  but 
now  it  is  come  upon  thee,  and  thou  faintest;  it  toucheth  thee,  and 
thou  art  troubled."  Let  us  not  be  too  severe  with  people  in  afflic- 
tion. To  trust  God,  \vhen  we  know  not  what  he  is  doing :  when 
he  seems  to  oppose  us,  and  his  word  too ;  when  he  presents  a 
sword  even  to  our  bosom,  and  we  feel  its  point — it  is  then,  verily, 
no  easy  thing  to  hope  in  the  Lord,  and  wait  patiently  for  him. 
But  Job  did  this.  Yea,  says  he,  in  the  midst  of  every  killing  pro- 
vidence, though  he  slay  me,  yet  will  I  trust  in  him.  Let  us  theiefore 
seek  after  this  confidence  in  God.  For,  first,  there  is  nothing  so 
honorable  to  God.  Secondly,  there  is  nothing  so  beneficial  to 
ourselves.  Thirdly,  there  is  nothing  so  reasonable  in  itself— for, 
whatever  view  we  take  of  God,  whether  we  consider  his  perfec- 
tions, or  his  relations,  or  his  promises  or  his  past  dealings  with 
others  and  ourselves,  the  more  we  shall  be  induced  to  say,  "  What 


DECExMBER  30.  32T 

time  I  am  afraid,  I  will  trust  in  Thee."     So  true  is  it — They  that 
know  his  Name,  will  put  their  trust  in  him. 


Dece^iber  30. — "  Are  not  my  days  few  ?" — Job,  x,  20. 

— Not  years,  months,  weeks,  but  days— Life  is  to  be  reck- 
oned by  days.  Are  not  my  days  few?  They  are  so  in  every  re- 
spect— relatively;  comparatively;  absolutely.  It  will  not  be  ne- 
cessary to  prove  this ;  as  no  one  denies  it — or  can  deny  it.  Yet 
how  much  depends  upcn  the  proper  use  of  a  truth  so  obvious,  and 
a  reflection  so  simple  !  Are  not  my  da)^s  few  ? 

— But  how  came  they  so  ?  All  men  die,  but  not  willingly. 
Skin  for  skin,  yea  all  that  a  man  hath,  will  he  give  for  his  life  :  but 
he  cannot  continue  it.  He  hates,  he  dreads  death — It  is  the  king 
of  terrors.  The  thought  of  it  imbitters  his  comforts,  and  keeps 
him  always  subject  to  bondage.  And  could  this  have  been  the  / 
natural  state  of  man  as  he  came  from  the  hands  of  his  Maker  1  I 
The  Deist  meets  with  this  fact  as  well  as  we :  and  as  he  cannot 
deny  it,  let  him  account  for  it  under  the  empire  and  agency  of  a 
Being  who  is  "  omnipotent  benevolence."  Revelation  gives  us 
the  only  rational  and  convincing  account — "  The  body  is  dead 
because  of  sin."  '•  By  one  man  sin  entered  into  the  M'orld,  and 
death  by  sin ;  and  so  death  hath  passed  upon  all  men,  because  all 
have  sinned."  It  is  not  "a  debt  due  to  nature."  It  is  the  conse- 
quence of  a  judicial  and  penal  infliction  :  "  For  all  our  days  are 
passed  away  in  thy  wrath."  We  are  not  struck  with  this,  because 
we  are  accustomed  to  the  result,  and  it  gradually  takes  place.  But 
could  we  have  seen  the  Deluge  destroying  the  whole  world  at 
once,  we  should  not  have  questioned  the  provocation  of  God  by 
some  mighty  cause.  But  where  is  the  difference,  as  to  primitive 
Justice,  whether  all  the  criminals  are  executed  together,  or  led 
forth  one  by  one  ?  Are  not  my  days  few '? 

— Do  not  then  render  them  fewer.  What!  you  are  ready  to 
exclaim,  do  you  think  we  are  going  to  turn  self-murderers  ?  Yet 
how  many  are  continually  reported  as  having  destroyed  them- 
selves !  But  violence  is  not  the  only  mode  of  shorteninglife.  One 
of  our  most  eminent  physicians  has  affirmed,  that  "  the  board  de- 
stroys more  than  the  sword."  Another  has  said,  "  Though  all 
men  are  mortal,  not  one  in  a  thousand  dies  a  purely  natural 
death."  Many  enervate  themselves  by  lying  late  in  bed;  and 
living  (if  it  deserves  the  name  of  life)  in  lazy  inactiveness,  as  inju- 
rious to  health  as  to  virtue.  Envy  is  the  rottenness  of  the  bones. 
Fretfulness  and  anxiety  corrode.  Anger  and  malice  consume.  It 
is  needless  to  mention  intemperance  and  sensuality,  the  eftects  of 
which  so  often  lie  down  Avith  the  sinner  in  an  early  grave.  Godli  • 
ness  has  the  promise  of  the  life  that  now  is.  By  freeing  us  from 
the  malignant  passions — which  are  always  mjurious  to  ourselves, 
as  well  as  to  others  ;  and  by  inducing  the  affectionate  and  benevo- 
lent ones,  which  are  always  beneficial :  by  the  peace  it  sheds 
abroad  in  the  bosom,  and  the  hope  and  confidence  it  authorizes  and 
inspires,  as  well  as  by  surrounding  us  with  the  care  of  Providence  ; 
it  is,  as  David  calls  it,  "  the  health  of  the  countenance :"  and  justi- 

VoL.  II.  26 


328  DECEMiiER  30. 

fies  the  admonition  of  his  son — "  Fear  the  Lord,  and  depart  from 
evil.  It  shall  be  health  to  thy  navel,  and  marrow  to  thy  bones." 
Are  not  my  days  few? 

— Why  then  moderate  your  attachment  to  every  thing  that  de- 
pends upon  their  brevity.  Who  would  set  their  hearl  on  that 
which  is  not?  Who  would  load  with  treasure  a  vessel  rotten  or 
full  of  holes  ?  All  the  admired  distinctions  and  possessions  of  the 
world  are  very  uncertain  in  themselves,  and  often  leave  us.  But 
if  they  continue  with  us,  we  cannot  continue  with  them.  We 
brought  nothing  with  us  into  the  world,  and  it  is  certain  that  we 
<;an  carry  nothing  out — Yet,  stripped  and  naked  as  we  shall  go — 
go  we  must — and  the  time  of  our  departure  is  at  hand.  Oh  ?  what 
shall  we  think,  a  few  "  days*'  hence,  of  those  pursuits  which 
now  so  much  engross  us !  "  To-morrow  we  die ;"  and  v.iial 
will  it  signify,  wii ether  we  are  carried  to  the  grave  from  a  cottage, 
or  a  mansion ;  or  leave  behind  us  much  or  little  ?  Endeavor  to 
think  always  as  you  will  feel  soon.  "  Brethren,  the  time  is  short : 
it  rcmaineth,  that  both  they  that  have  wives  be  as  though  they  had 
none  ;  and  they  that  weep,  as  though  they  wept  not  ^  and  they  that 
rejoice,  as  though  they  rejoiced  not ,  and  they  that  buy,  as  though 
they  possessed  not ;  and  they  that  use  this  world,  as  not  abusing  it : 
for  the  fashion  of  this  world  passeth  away."  Are  not  my  days  few  ^ 
— Then  let  us  well  employ  and  improve  them.  This  is  what  Mo- 
ses prayed  for :  "  So  teach  us  to  number  our  days,  that  we  may  ap- 
ply our  hearts  unto  wisdom."  And  what  is  wisdom  ?  This  must  be 
determined  by  circumstances.  What  is  wise  conduct  in  one  man, 
may  be  folly  in  another,  because  of  their  different  relations  and 
circumstances.  But  it  is  easy  to  determine  what  is  wisdom 
in  a  man  who  mnnbers  his  days,  and  finds  them  to  be  few  :  and 
who  has.  during  their  continuance,  an  all-important  interest  to 
secure :  and  has  no  other  opportunity.  If  he  is  guilty,  it  must  be 
Avise  in  him  to  seek  forgiveness.  If  he  is  lost,  it  must  be  wise  in 
him  to  seek  salvation :  and  if  he  be  unable  to  save  himself,  it  must 
be  wise  in  him  to  apply  to  another  who  is  appointed  for  the  very 
purpose.  And  in  our  case,  such  a  one  there  is.  His  name  is  Je- 
sus. He  is  mighty  to  save.  He  is  willing  to  save.  Instead  of 
complaining  of  your  application,  he  only  complains  of  your  neg- 
lect— Ye  will  not  come  to  me,  that  ye  might  have  life.  Many 
liave  tried  his  power  and  his  love,  and  recommended  him  from 
their  own  happy  experience.  He  is  now^  on  the  Throne  of 
Grace;  but  he  will  not  be  always  there — He  will  soon  ascend  the 
tribunal  of  justice.  Oh  !  seek  him  while  he  may  be  found,  and 
call  upon  him  while  he  is  near.  Behold,  no\o  is  the  accepted 
lime;  behold  now  is  the  day  of  salvation. 

This  part  of  our  subject  branches  itself  into  another  line  of 
duty.  As  you  are  to  gain  good,  so  you  are  to  Oo  good.  And  this, 
too,  is  equally  enforced  by  the  fewness  of  your  days.  Life  is 
yours ;  and  it  affords  you  one  privilege  above  the  saints  in  light. 
It  is  the  opportunity  of  beneficence — of  relieving  the  poor,  ol 
instructing  the  ignorant,  of  converting  the  sinner.  But  remem- 
ber two  things.  77«err  days  are  few,  and  therefore  they  will  soon 
be  gone  beyond  the  possibility   of  receiving  relief.    And  yow 


DECEMBER  31.  329 

daj-s  are  few ;  and  you  will  soon  be  placed  beyond  the  possibility 
of  affording  it.  Wing  your  zeal,  therefore,  with  the  thought,  "  The 
night  Cometh,  wherein  no  man  can  work." 

—Oh !  there  is  a  way  of  lengthening  life.  It  is— not  by  dura- 
tion, but  by  diligence— it  is  by  "  filling  our  days."  It  is  by  doing 
nnich  business  in  a  little  time.  Some  live  longer  in  a  week  than 
others  do  in  a  year. 


December  31.— "He  thanked  God  and  took  courage."— Acts,  xxviii,  15. 

Gratitude  and  confidence  are  individually  excellent ;  but  their 
union  is  admirable.  They  adorn,  and  recommend,  and  aid,  each 
othe-r.  There  is  no  one  'they  so  well  become  as  the  Christian. 
And  when  is  he  without  cause  for  both  ?  When  has  he  not,  if 
truth  examines  his  condition,  a  thousand  excitements  to  praise, 
and  encouragements  lo  hope  ? 

It  call  never  be  more  proper  to  exercise  these,  than  at  the  inte- 
resting period  of  the  last  day  of  the  year ;  when  we  are  naturally 
and  unavoidably  led  to  think  of  the  past  and  the  future.  Let  us 
therefore  follow  the  example  of  Paul,  when  he  met  the  brethren 
at  Appii  Forum.     Let  us  thank  God,  and  take  courage. 

What  can  be  more  reasonable  than  to  thank  God  when  we  re- 
view the  past  ?  While  many  have  been  cut  off— and  not  a  few  in 
their  sins — we  have  been  carried  through  another  year  in  safety. 
We  have  been  exposed  to  accidents  and  diseases,  as  well  as  they 
who  are  now  in  the  dust ;  and  our  frame  has  been  as  delicate,  as 
frail  as  theirs.  But  we  are  the  living,  the  living  to  praise  Him,  as 
it  is  this  day  :  and  all  our  bones  can  say.  Who  is  a  God  like  unto 
thee  1  While  he  has  holden  our  souls  in  life,  he  has  also  continued 
our  mercies— and  these  mercies  have  been  new  every  morning. 
Of  the  least  of  all  these,  we  have  been  unworthy.  And  had  we 
been  dealt  with  according  to  our  desert,  we  should  have  been  the 
most  wretched  beings  on  earth.  But  we  have  been  fed  at  his  table, 
and  clothed  from  his  wardrobe.  We  have  had,  not  only  the  ne- 
cessaries, but  the  comforts  and  the  indulgences  of  life.  He  has 
given  us  richly  all  things  to  enjoy.  He  has  made  the  outgoings 
of  our  mornings  and  evenings  to  rejoice.  He  has  given  us  the 
succession  of  the  seasons.  He  has  blessed  the  springing  of  the 
earth.  He  has  charmed  us  in  the  field,  and  in  the  garden,  with 
melody,  and  fragrance,  and  colwrs,  and  tastes.  V.'hat  relative 
attachment !  What  endearments  of  friendship !  What  pleasing 
interchange  of  solitude  and  society  !  of  labor  and  of  rest !  We 
have  not  only  to  acknowedge  private,  but  public  mercies.  How 
has  he  preserved  and  blessed  our  country,  notwithstanding  all  our 
national  provocations !  He  has  not  only  blessed  us  personally, 
but  relatively.  He  has  been  the  benefactor  of  our  families  and 
our  friends.  Yea,  he  has  blessed  us,  not  only  in  the  kindness  of 
his  providence,  but  in  the  means  of  grace.  We  have  had  our 
Sabbaths.  Our  eyes  have  seen  our  teachers.  We  have  been  made 
joyful  in  his  house  of  prayer.  He  has  fed  us  with  the  finest  of  the 
wheat,  and  with  oil  out  of  the  rock  has  he  satisfied  us.  Bless  the 
Loid,  O  mv  soulj  and  forget  not  all  his  benefits  ! 


330  DECEMBER  31. 

— We  have  had  trials ;  but  even  these,  instead  of  checking  gra- 
titude, if  properly  reviewed,  will  increase  it.  They  have  been  few, 
compared  with  our  comforts.  They  have  been  light,  compared 
with  the  suflerings  of  others.  They  have  been  variously  alle- 
viated. In  measure,  when  they  shot  forth,  he  debated  with  them : 
}ie  stayed  his  rough  wind  in  the  day  of  the  east  wind.  They  have 
all  been  founded  in  a  regard  to  our  welfare.  They  have  imbit- 
tered  sin,  and  endeared  the  Scriptures,  and  the  Throne  of  Grace, 
and  the  sympathy  of  Him  wlm  is  touched  with  the  feelings  of  our 
infirmities.  They  have  v>  caned  us  from  the  world.  They  ha"\e 
told  us  that  this  is  not  our  lOst.  They  have  also  told  us  that  hft ' 
knows  how  to  support  and  to  deliver.  Aaron's  rod  blossomed — so 
shall  ours  ;  and  yield  the  peaceable  fruit  of  righteousness.  There 
was  honey  at  the  end  of  Jonathan's  rod — and  there  is  sweetness 
at  the  end  of  ours.  Yea,  already  we  can  say.  It  is  good  for  me 
that  I  have  been  afflicted.  Surely  a  gratitude  is  required,  on  this 
occasion,  that  will  not  expn-e  on  mere  acknowledgments;  but  in- 
duce me  to  dedicate  myself  to  his  service,  and  walk  before  him  in 
newness  of  life. 

And  what  can  be  more  reasonable  than  to  take  courage  when  v/e 
look  forward?  We  enter,  indeed,  on  the  year  commencing,  not 
knowing  what  a  day  may  bring  forth:  and  darkness  is  apt  to  gen- 
der dread.  Duties  icill  arise;  and  we  must  meet  their  claims. 
Afflictions  men/  arise — indeed  they  are  almost  unavoidable.  Does 
not  every  path  of  life  lead  through  a  vale  of  tears?  ^s  not  every 
thing  here  uncertain?  My  health  may  be  assailed.  My  friends 
may  be  removed.     This  year  I  may  die. 

— But  I  will  pore  on  this  no  longer.  I  will  not  sour  my  present 
mercies,  by  suspicion,  or  fear,  or  anxiety.  It  is  my  duty,  it  is  my 
privilege,  to  be  careful  for  nothing ;  but  to  cast  all  my  care  on 
Him  who  careth  for  me.  I  take  courage  from  his  former  dispen- 
sations. Has  he  ever  forsaken  or  forgotten  me  ?  Because  he  has 
been  my  lielp,  therefore,  under  the  shadow  of  his  wings  will  I  re- 
joice. I  take  courage  from  liis  providence.  I  am  not  in  "  a  father- 
less world."  Nothing  is  left  to  chance.  My  ways  are  continually 
before  Him  ;  and  the  very  hairs  of  my  head  are  all  numbered.  I 
take  courage  from  liis  power.  Nothing  is  too  hard  for  him.  He 
can  make  even  mine  enemies  be  at  peace  with  me.  He  can  ren- 
der every  loss  a  gain.  He  can  make  all  things  work  together  for  my 
good.  I  take  courage  from  his  promises.  They  are  all  faithful- 
ness and  truth.  And  what  case  do  they  leave  unnoticed,  unpro- 
vided for,  from  which  despondency  can  spring?  I  will  theiefore 
trust,  and  not  be  afraid— but  go  forward,  cheerfully — with  Him 
who  has  said — I  will  never  leave  thee,  nor  forsake  thee. 

"Rcueatli  bis  smiles  my  heart  h;ts  lived, 

"  And  part  of  heaven  possessed  : 
"  I  praise  iiis  name  for  grace  received, 

"  And  trust  him  for  the  rest." 


THE   END. 


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